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OUTLINES 


OF 


LECTURES 


OX   THE 


BOOK    OF    DANIEL. 


BY   THE 


REV.  F.  A.  COX,  JD.  D.  LL.  D. 


First  American  edition. 


NEW- YORK: 


C.  C.  P.  CROSBY,  CLINTON  HALL. 

BOSTON:— GOULD,    KENDALL   &  LINCOLN. 

1836. 


zsys-/ 


PREFACE 


TO     THE     FIRST     AMERICAN      EDITION. 


The  laws  of  courtesy  demand  of  the  publisher,  in  presenting 
this  volume  to  the  American  reader,  a  brief  reference,  not  only  to 
the  learned  author,  but  also  to  the  contents  of  the  work.  The 
standing  of  Dr.  Cox,  both  in  the  literary  and  religious  world,  will 
undoubted!}'  secure  for  this  book  a  favorable  introduction  ;  and  it 
can  hardly  be  expected  that  any  one  who  commences  it,  and  is 
desirous  of  acquiring  practical  views  of  the  inspired  word,  will  be 
dissatisfied  with  the  remarkably  apposite  deductions,  and  elegant 
illustrations,  which  arc  here  embodied. 

It  has  been  truly  said,  though  there  is  keenness  in  the  remark, 
that  most  of  those  who  undertake  to  write  upon  the  prophecies, 
take  upon  themselves  the  prophetical  office  ;  in  making  up  by 
suppositions,  what  is  wanting  in  facts,  for  the  perfection  of  their 
theories.  To  this  charge  the  present  author  is  not  obnoxious. — 
Leaving  the  deep,  unfathomed  mine  of  futurity  to  be  explored  and 
developed  by  Him,  who  knoweth  the  end  from  the  beginning,  and 
who  is  wonderful  in  counsel,  as  well  as  mighty  in  power  ;  ho  has 
generally  taken  the  more  humble,  safe,  and  useful  office  of  por- 
traying the  character  of  a  man  who  could  be  pious  at  an  idolatrous 
court,  and  a  politician  too,  (if  high  offico  entitles  to  that  distinc- 
tion,) without  tbo  sacrifice  of  principle.  A  countryman  of  Dr. 
Cox's  has  written  on  "Decision  of  Character"  ;  but  did  he  not 
overlook  these  more  than  heroic  instances,  recoided  in  the  Book 
of  Daniel?  The  mere  hero  is  a  man  of  this  world,  but  the  pious 
hero  is  a  being  of  two  worlds — and  such  were  Daniel  and  his 
three  brethren,  when  threatened  with  the  terrors  of  the  fiery  fur- 
naco  and  the  lion's  den. 


11 


Commendation  after  the  work  has  been  read  will  be  unneces- 
sary, and  if  offered  previously  might  be  deemed  gratuitous;  never- 
theless, it  is  certainly  proper  to  say,  that  in  several  English  publi- 
cations this  volume  has  been  spoken  of  in  terms  of  high  approba- 
tion, while  it  is  also  due  to  the  author,  as  well  as  to  the  public,  to 
notice  a  letter  from  Prof.  Lee,  of  the  University  of  Cambridge, 
(Eng.)  in  which  he  expresses  the  opinion,  that  the  plan  and  execu- 
tion of  these  Lectures  is  among  the  happiest  specimens  of  biblical 
instruction  within  his  knowledge. 

To  this  sentiment  the  writer  most  fully  responds,  and  would 
only  add,  that  these  Lectures  arc  equally  adapted  to  instruct  and 
edify  ihe  unlearned  as  well  as  the  learned  ;  the  Sabbath  school 
teacher,  or  the  member  of  a  Bible  class. 

The  recent  visit  of  Dr.  Cox  to  this  country,  has  justly  endeared 
his  memory  to  a  large  circle  of  christians  and  philanthropists,  and 
it  cannot  bo  doubted  that  thousands,  who  have  seen  his  face, 
will  delight  to  peruse  a  work  which  the  author  has  conducted 
through  several  editions  in  his  native  country. 

C  C.  P.  C. 

New- York,  February,    1836. 


OF 


THB 


/?? 


UNIVERSITY 

LECTURES 


ON 


THE  BOOK  OF  DANIEL, 


&c.  &c. 


DANIEL  I. 


It  is  characteristic  of  Scripture  biography 
to  record  the  censurable  actions  of  good  men, 
as  well  as  their  virtues  and  graces  ;  the  entire 
omission  of  the  former,  therefore,  in  the  ac- 
count of  Daniel,  leads  to  the  conclusion,  that 
he  was  a  person  of  pre-eminent  excellence. 
It  is  not  merely,  however,  from  evidence  of 
this  negative  character,  but  from  the  exhibi- 
tion of  extraordinary  qualities  of  the  highest 
order,  that  he  has  been  usually  regarded  as 
oiie  of  the  most  perfect  of  human  beings. 

Daniel  was  a  descendant  of  the  kings  of 
Judah.  He  flourished  during  the  reigns  of 
several  Babylonish  and  Median  monarchs,  till 
the  period  of  the  conquest  of  Babylon  by  Cy- 
rus. The  book  which  bears  his  superscrip- 
tion, and  of  which  he  was  the  probable  author, 
contains  a  mixture  of  history  and  prophecy. 


Josephus  states  that  this  volume  was  shown 
to  Alexander  the  Great  when  he  was  at  Jeru- 
salem. The  interest  it  awakened  in  the  con- 
queror's mind,  might  have  been  such  as  to  in- 
duce his  favorable  treatment  of  the  Jews,  after 
having  shown  some  exasperation  against 
them,  in  consequence  of  their  refusing,  as  it 
was  said,  to  supply  his  army  with  corn,  dur- 
ing the  siege  of  Tyre. 

Verse  1. — In  the  third  year  of  the  reign  of  Jehoiakim  king 
of  Judah  came  Nebuchadnezzar  king  of  Babylon  unto 
Jerusalem,  and  besieged  it. 

2. — And  the  Lord  gave  Jehoiakim  king  of  Judah  into  his 
hand,  with  part  of  the  vessels  of  the  house  of  God,  which 
he  carried  into  the  land  of  Shinar,  to  the  house  of  his 
god ;  and  he  brought  the  vessels  into  the  treasure  house 
of  his  god. 

The  date  of  this  overthrow  of  Jerusalem, 
which  commenced  in  the  third,  and  terminated 
in  the  fourth  year  of  the  captivity  of  Jehoia- 
kim, may  be  fixed  with  sufficient  certainty,  A. 
M.,  3398,  or  about  600  years  before  the 
Christian  era. 

What  a  melancholy  picture  does  the  history 
of  our  race  exhibit ;  a  picture  not  only  of 
sufferings,  but  of*  mutual  wrongs  !  Sin  has 
embroiled  mankind  in  endless  hostilities,  and 
filled  the  whole  earth  with  violence.  Families 
discordant,  cities  besieged,  and  nations  at 
war, — are  the  events  that  replenish  those 
volumes  with  tragical  narrations,  which  ought 


5 

to  have  presented  to  us  the  annals  of  benevo- 
lence, friendship,  and  improvement. 

The  success  of  Nebuchadnezzar  is  express- 
ly attributed  to  the  providence  of  God.  It 
arose  from  his  "  determinate  counsel  and  fore- 
knowledge." In  numberless  instances  wherein 
we  can  discern  nothing  but  the  operation  of 
human  passions,  there  is  in  reality  an  all-con- 
trolling superintendence  and  agency :  some 
profound  design  which  the  foresight  of  man  in 
vain  attempts  to  pursue  through  its  mysterious 
ramifications,  or  even  to  perceive  in  its  incip- 
ient form,  is  to  be  accomplished,  which  it  may 
be,  other  times  shall  develope,  and  other  gen- 
erations witness  ;  or  results  are  in  prepara- 
tion, which,  lying  concealed  for  ages  from  our 
view,  shall  viily  emerge  trom  the  darkness  of 
time,  amidst  the  bright  and  wonderful  revela- 
tions of  eternity.  The  narratives  of  Scripture 
differ  from  those  of  common  history  in  this, 
among  other  respects,  that  the  revolutions  of 
empires,  and  the  contentions  of  states,  are 
noticed  only  so  far  as  they  concern  the  king- 
dom of  heaven,  or  affect  the  interests  of  the 
people  of  God.  Hence  the  minutest  circum- 
stances, and  the  smallest  movements  acquire 
importance  and  rise  into  grandeur;  but,  dis- 
sociated from  this  connexion,  the  greatest  and 
the  most  splendid  sink  into  insignificance. 

Should  any  one  be  tempted  to  inquire  whe- 
ther God  had  not  forgotten  his  covenant  with 


Abraham,  and  the  mercies  promised  to  his 
ancient  people,  with  reference  to  whose  sacred 
abode  he  had  said,  "  This  is  my  rest  for  ever ; 
here  will  I  dwell,  for  I  have  desired  it,"  (Ps» 
cxxxii.  14.) — their  apprehensions  of  divine 
faithfulness  may  be  allayed  by  remarking  the 
emphatic  character  of  the  declaration,  "The 
Lord  gave  Jehoiakim  into  his  (Nebuchadnez- 
zar's) hand."  This  providence  was  punitive, 
and  intended  to  bring  the  nation  to  a  proper 
sense  of  their  transgressions.  This  is  ex- 
pressly intimated  in  several  passages,  2  Kings 
xxiv.  2,  3  ;  "  And  the  Lord  sent  against  him 
bands  of  the  Chaldees,  and  bands  of  the  Sy- 
rians, and  bands  of  the  Moabites,  and  bands 
of  the  children  of  Ammon,  and  sent  them 
against  Judah  to  destroy  it,  according  to  the 
word  of  the  Lord,  which  he  spake  by  his  ser- 
vants the  prophets. — 3.  Surely  at  the  com- 
mandment of  the  Lord  came  this  upon  Judah, 
to  remove  them  out  of  his  sight,  for  the  sins  of 
Manasseh,  according  to  all  that  he  did." — 
Jeremiah  xxv.  8,  11  ;  "Therefore  thus  saith 
the  Lord  of  hosts  ;  because  ye  have  not  heard 
my  words, — 11.  This  whole  land  shall  be  a 
desolation,  and  an  astonishment ;  and  these 
nations  shall  serve  the  king  of  Babylon  seven- 
ty years."  Chap,  xxvii.  6  ;  "  And  now  have 
I  given  all  these  lands  into  the  hand  of  Ne- 
buchadnezzar the  king  of  Babylon,  my  ser- 
vant ;  and  the  beasts  of  the  field  have  I  given 
him  also  to  serve  him." 


Nebuchadnezzar  is  said  to  have  carried  a 
portion  of  the  sacred  vessels  into  the  land  of 
Shinar,  into  the  house  of  his  god.  This  was 
the  original  name  of  the  country  where  Baby- 
lon stood,  and  where  the  tower  of  Babel  was 
built.  In  the  same  place,  or  very  near  it, 
was  an  idol's  temple,  where  the  captured  ves- 
sels were  deposited  in  honor  of  the  imaginary 
deity,  to  whom  the  king  imputed  his  victory 
over  the  Jews.  This  treasure  house  was  pro- 
bably the  edifice  to  which  Herodotus  refers, 
where  a  large  golden  statue  of  Jupiter  was 
erected.  There  were  also  others  of  Juno  find 
Rhea.  Historians  compute  the  riches  of  this 
temple  at  upwards  of  twenty  millions  sterling. 

Far  be  it  from  us,  under  the  spiritual  dis- 
pensation of  the  gospel,  to  urge  the  decora- 
tion of  places  of  worship  in  pompous  imitation 
of  heathen  splendor,  or  of  Jewish  magnifi- 
cence ;  yet,  may  not  Christians  take  a  lesson 
of  humiliation  from  contrasting  the  punctilious 
solicitude  of  idolators  respecting  their  tem- 
ples, and  the  costly  sacrifices  so  readily  and 
extensively  made  by  the  superstitious  in  reli- 
gion, with  their  frequent  parsimony  and.  reluc- 
tance in  maintaining  the  worship  of  the  true 
God?  It  comports  not,  indeed,  with  the  sim- 
plicity of  the  gospel,  to  rear  ornate  and  splen* 
did  edifices  for  the  celebration  of  its  obser- 
vances ;  nor,  on  the  other  hand,  does  it  accord 
with  the  liberality  of  its  spirit,  for  the  professed 

1* 


8 

disciples  of  Christ,  to  allow  his  cause  to  be 
encumbered  with  debt,  and  ground  down  by 
legalized  oppressions. 

Verse  3. — -And  the  king  spake  unto  Ashpenaz  the  master 
of  his  eunuchs,  that  he  should  bring  certain  of  the  chil- 
dren of  Israel,  and  of  the  king's  seed,  and  of  the  princes. 

4. — Children  in  whom  was  no  blemish,  but  well-favored, 
and  skilful  in  all  wisdom,  and  cunning  in  knowledge,  and 
understanding  science,  and  such  as  had  ability  in  them 
to  stand  in  the  king's  palace,  and  whom  they  might  teach 
the  learning  and  the  tongue  of  the  Chaldeans. 

5. — And  the  king  appointed  them  a  daily  provision  of  the 
king's  meat,  and  of  the  wine  which  he  drank  :  so  nour- 
ishing them  three  years,  that  at  the  end  thereof  they 
might  stand  before  the  king. 

The  object  of  this  careful  selection  of  dis- 
tinguished individuals,  was  doubtless  to  en- 
hance the  king's  glory  in  the  eyes  of  the 
courtiers,  and  of  the  empire ;  and  it  was  cal- 
culated to  produce  this  effect,  because  the 
more  honorable  his  attendants,  the  more 
exalted  would  he  himself  appear.  The  orien- 
tal monarchs  have  always  been  remarkable 
for  this  display,  that  they  might  as  much  as 
possible  impose  upon  the  ignorant  multitude, 
whether  they  kept  a  splendid  court  at  home, 
or  travelled  with  a  magnificent  retinue  abroad. 

How  naturally  may  our  thoughts  be  direct- 
ed to  the  u  King  of  Zion,"  who,  apart  from 
every  motive  of  human  ambition,  and  influenc- 
ed solely  by  a  benevolent  aim  to  impart  hap- 
piness to  the  miserable,  and  salvation  to  the 


lost,  chose  his  followers  and  associates  from 
among  the  poor,  illiterate,  and  despised.  It 
was  neither  his  purpose  to  invest  himself  with 
external  grandeur,  nor  raise  his  followers  to 
posts  of  earthly  dignity ;  but  by  placing  them 
in  the  domain  of  his  own  voluntary  poverty, 
to  shew  that  the  only  legitimate  objects  of 
ambition  were  virtue  and  religion. 

That  the  Chaldeans,  who  were  celebrated 
for  their  science,  should  have  forced  it  into 
subserviency  to  the  absurdities  of  astrology 
and  magic,  is  deeply  to  be  lamented  ;  but  we 
may  conclude,  that  Daniel  and  his  companions 
kept  themselves  free  from  these  delusions. 
Probably  there  was  no  attempt  to  coerce  these 
youthful  captives,  by  the  employment  of  a 
despotic  authority,  which,  it  is  evident,  even  at 
this  early  age  of  their  history,  they  possessed 
the  courage  to  resist.  Education  is  important, 
but  we  must  never  lose  sight  of  its  genuine 
design.  Let  young  persons  determine  to  con- 
secrate as  well  as  to  acquire  knowledge ;  and 
let  their  instructors  be  at  least  as  solicitous  of 
imparting  moral  and  spiritual  wisdom,  as  of 
cultivating  the  intellectual  faculties. 

Verse  6. — Now  among  these  were  of  the  children  of  Judah, 

Daniel,  Hananiah,  Mishael,  and  Azariah ; 
7«— Unto  whom  the  prince  of  the  eunuchs  gave  names  :  for 

he  gave  unto  Daniel  the  name  of  Belteshazzar ;  and  to 

Hananiah,  of  Shadrach  ;  and  to  Mishael,  of  Meshach,; 

and  to  Azariah,  of  Abed-nego. 


10 


The  object  of  this  change  of  names,  in  con- 
nexion with  their  instruction  in  Chaldean 
literature,  was  to  induce  them  to  forget  their 
own  religion  and  country,  and  slide  easily  into 
idolatrous  observances.  It  has  been  observed, 
that  as  all  their  former  names  related  to  the 
true  God,  so  all  their  newly  imposed  names 
had  some  reference  to  Babylonish  idols. 

Daniel  signifies  in  Hebrew  God  is  my  judge; 
Belteshazzar,  in  Chaldee,  means  the  treasure 
of  Baal ;  Hananiah,  in  Hebrew,  is  well  pleasing 
to  God;  Shadrach,  in  Chaldee,  is  the  inspira- 
tion of  the  Sun  ;  Mishael,  in  Hebrew,  is  pro- 
ceeding  from  God;  Meshach,  in  Chaldee,  be- 
longing  to  the  goddess  Sheshach ;  Azariah,  in 
Hebrew,  God  is  my  help  ;  Abed-nego,  in  Chal- 
dee, the  servant  of  Nego,  that  is,  the  sun  or 
morning  star,  both  of  them  esteemed  as  deities 
by  the  Babylonians. 

Verse  8. — But  Daniel  purposed  in  his  heart  that  he  would 
not  defile  himself  with  the  portion  of  the  king's  meat,  nor 
witli  the  wine  which  he  drank  :  therefore  he  requested 
of  the  prince  of  the  eunuchs  that  he  might  not  defile  him- 
self. 

9. — Now  God  had  brought  Daniel  into  favor  and  tender 
love  with  the  prince  of  the  eunuchs. 

10. — And  the  prince  of  the  eunuchs  said  unto  Daniel,  I  fear 
my  lord  the  king,  who  hath  appointed  your  meat  and 
your  drink  :  for  why  should  he  see  your  faces  worse 
liking  than  the  children  which  are  of  your  sort?  then 
shall  ye  make  me  endanger  my  head  to  the  king. 

11. — Then  said  Daniel  to  Melzar,  whom  the  prince  of  the 
eunuchs  had  set  over  Daniel,  Hananiah,  Mishael,  and 
Azariah. 


11 


12. — Prove  thy  servants,  I  beseech  thee,  ten  days;  and  let 
them  give  us  pulse  to  eat,  and  water  to  drink. 

13. — Then  let  our  countenances  be  looked  upon  before  thee 
and  the  countenance  of  the  children  that  eat  of  the  por- 
tion of  the  kings  meat;  and  as  thou  seest,  deal  with  thy 
servants. 

14. — So  he  consented  to  them  in  this  matter,  and  proved 
them  ten  days. 

15. — And  at  the  end  often  days  their  countenances  appear- 
ed  fairer  and  fatter  in  flesh  than  all  the  children  which 
did  eat  the  portion  of  the  kings's  meat. 

16. — Thus  Melzar  took  away  the  portion  of  their  meat 
and  the  wine  that  they  should  drink,  and  gave  them 
pulse. 

In  these  verses  we  perceive  the  elements  of 
Daniel's  eminent  character.  Observe, 

I.  The  Dangers  by  which  he  was  encom- 
passed. 

As  in  all  probability,  he  had  not  at  this  time 
attained  to  more  than  twenty  years  of  age,  he 
was  much  exposed  by  his  youth  and  inexperi- 
ence. In  that  season  of  life  the  world  assumes 
its  most  attractive  appearance,  and  finds  the 
greatest  facility  in  imposing  its  delusions  for 
realities.  The  brilliance  of  the  morning  de- 
ceives the  unpractised  traveller ;  and  the 
snares  which  are  laid  to  entrap  virtue,  are  but 
too  frequently  successful.  Hence  arises  the 
importance  of  sowing  the  seeds  of  religion  in 
"  the  fields  of  youth." 

Daniel  was  a  captive,  and  yet  elevated  to  a 
state  of  flattering  distinction.  This  was  a  two- 
fold source  of  hazard.     As  a  captive  he  was 


12 

in  the  power  of  the  conqueror,  and  of  the 
officers  of  his  court;  and  as  one  who  was 
selected  on  account  of  his  personal  appear- 
ance and  general  capacity  to  be  trained  to 
exalted  station,  he  was  peculiarly  liable  to  be 
led  astray  by  the  enchantments  of  the  world* 
His  captivity  tended  to  break  his  spirits  ;  his 
distinctions  to  corrupt  his  virtue.  Authority 
on  the  one  hand,  and  flattery  on  the  other, 
formed  a  powerful  confederacy  against  his 
principles. 

His  destiny,  moreover,  seemed  to  be  linked 
with  that  of  his  friends  ;  and  as  the  leading 
individual  amongst  them,  upon  him  fell  the 
greatest  weight  of  responsibility.  The  con- 
duct they  adopted  in  this  emergency  was 
doubtless  suggested  by  him,  and  his  senti- 
ments materially  guided  their  judgment.  He 
thus  involved  them  in  the  consequences  of 
his  decisions ;  and  these  were  not  unimpor- 
tant to  "  strangers  in  a  strange  land." 

II.  The  Moral  Triumph  which  Daniel 
obtained.     It  was  complete  and  glorious. 

He  appears  to  have  been  perfectly  conscien- 
tious. Reflection  roused  into  action  a  feeling 
of  insuperable  reluctance  to  what  was  wrong  ; 
he  "  purposed  in  his  heart  that  he  would  not 
defile  himself."  Much  of  the  food  in  use 
among  the  heathen  was  forbidden  by  the 
Mosaic  law ;  and  had  not  this  been  the  case, 
their  custom  of  offering  up  a  part  at  their 


13 

daily  meals,  as  an  acknowledgment  to  their 
gods,  was  revolting  to  these  servants  of  the 
Most  High.  It  is  unsafe  to  resist  the  dic- 
tates of  an  enlightened  conscience. 

He  was  besides  entirely  decided  ;  having  re- 
volved the  subject  in  his  mind  he  would  not 
swerve.  We  should  always  think  before  we 
act,  especially  in  religion ;  but  then  proceed 
with  a  prompt,  vigorous,  and  persevering 
determination. 

There  was  a  graceful  modesty  in  Daniel  con- 
nected with  his  moral  heroism.  Although  he 
had  "  purposed  in  his  heart"  not  to  defile  him- 
self with  heathen  dainties,  yet  "  he  requested 
of  the  prince  of  the  eunuchs  (or  personal  at- 
tendants of  the  king)  that  he  might  not  defile 
himself."  His  conduct  was  respectful  as  it 
was  firm.  When  young  persons  are  com- 
pelled by  principle  to  forsake  father  and 
mother,  to  separate  from  the  most  endeared 
associations  of  life,  let  them  avoid  all  offen- 
siveness  of  manner.  What  must  be  done  for 
conscience-sake,  should  be  done  for  religion's 
sake  courteously.  The  proper  regulation  of 
the  temper  is  an  essential  part  of  piety  itself; 
and  never  does  Christianity  appear  more 
lovely  than  when  she  stands  confessed  with 
the  spirit  of  martyrdom  in  her  eye,  and  the 
blush  of  modesty  upon  her  cheek. 

Daniel  manifested  great  judgment  and  wis- 
dom.    He  did  not  press  the  point  upon  Ash- 


14 

penaz,  who  supposed  that  a  compliance  with 
his  request  would  endanger  him  at  court,  but 
made  a  judicious  proposal  to  Melzar,  which 
that  inferior  officer  consented  to  adopt,  and 
adopted  with  success.  It  is  remarked  by 
Poole's  Continuators,  that  by  exchanging  the 
meat  and  wine  for  pulse,  he  gained  the  costly 
provision  of  four  men  for  three  years,  adding, 
"  Courtiers  are  no  losers  by  the  favour  they 
procure  for  God's  servants." 

Hence  we  perceive  also  that  Daniel  evinced 
an  exemplary  spirit  of  self-denial  and  temper- 
ance. Instead  of  yielding  to  the  temptations 
of  luxury,  he  voluntarily  subjected  himself  to 
the  humblest  fare,  that  appetite  might  not  be- 
tray him  into  sin :  besides,  his  patriotic  and 
religious  sympathies  determined  him  to  prefer 
abstinence,  while  his  country  and  his  friends 
were  suffering  degradation.  The  15th  verse 
furnishes  a  clear  evidence  that  the  divine 
blessing  sanctioned  his  conduct. 

Verse  17. — As  for  these  four  children,  God  gave  them 
knowledge  and  skill  in  all  learning  and  wisdom  ;  and 
Daniel  had  understanding  in  all  visions  and  dreams. 

18. — Now  at  the  end  of  the  days  that  the  king  had  said  he 
should  bring  them  in,  then  the  prince  of  the  eunuchs 
brought  them  in  before  Nebuchadnezzar. 

19. — And  the  king  communed  with  them  ;  and  among  them 
all  was  found  none  like  Daniel,  Hananiah,  Mishael,  and 
Azariih  ;  therefore  stood  they  before  the  king. 

20. — And  in  all  matters  of  wisdom  and  understanding, 
that  the  king  inquired  of  them,  he  found  them  ten  times 


15 

better  than  all  the  magicians  and  astrologers  that  were 
in  all  his  realms. 
31. — And  Daniel  continued  even  unto  the  first  year  of  king 
Cyrus. 

"  Every  good  and  every  perfect  gift  is  from 
above."  It  is  the  prerogative  of  God  to 
qualify  individuals  for  the  stations  which  his 
providence  destines  them  to  occupy.  Daniel 
was  distinguished  from  his  companions  as 
the  possessor  of  prophetic  endowments. — 
Though  they  had  "  knowledge  and  skill  in  all 
learning  and  wisdom,"  he  had  "  understanding 
in  all  visions  and  dreams."  These  were 
among  the  most  ancient  modes  of  divine  com- 
munication. "  If  there  be  a  prophet  among 
you,  I  the  Lord  will  make  myself  known  unto 
him  in  a  vision,  and  will  speak  unto  him  in  a 
dream."     Numb.  xii.  6. 

The  investigation  which  Nebuchadnezzar 
instituted,  and  which  he  personally  under- 
took, into  the  literary  progress  of  the  Jewish 
captives,  was  honorable  to  his  character  as 
a  sovereign.  It  proves  that  he  was  by  no 
means  an  unobservant  spectator  of  what  was 
passing  around  him  ;  and  that  he  did  not 
suffer  himself  to  overlook  the  affairs  of  state 
for  the  sake  of  self-indulgence.  Though  we 
cannot  commend  the  object  he  had  in  view, 
or  sympathize  with  the  ambitious  motives  by 
which  he  was  guided,  yet  his  activity  and  zeal 
merit  our  approbation. 

2 


16 

The  king's  preference  of  the  four  illustrious 
Jews  was  remarkable,  when  it  is  recollected 
that  the  Chaldeans  boasted  of  their  literature 
and  science,  and  deemed  all  other  nations  to 
be  barbarians.  Surely  this  superiority  on 
their  part,  which  attracted  royal  favor  in  so 
extraordinary  a  degree,  was  "  from  the  Lord." 
He  exalts  and  depresses  according  to  his  good 
pleasure,  and  to  subserve  the  high  purposes 
of  his  universal  government.  To  him  we  are 
indebted  for  whatever  talent,  acquisition,  or 
influence  we  possess — to  him,  in  humble 
gratitude  and  with  consecrated  zeal,  let  us 
devote  all ! 


LECTURE   II. 


DANIEL  II.— 13. 


No  delusion  is  greater  or  more  frequent 
than  to  imagine  that  persons  of  elevated  rank 
are  inaccessible  to  the  ordinary  troubles  of 
life.  Others,  who  occupy  inferior  situations, 
are  unable,  owing  to  the  distance,  either  to 
hear  the  expression  of  their  sentiments,  or  to 
see  through  the  external  dazzle  their  actual 
circumstances  ;  in  consequence,  they  often 
envy  when  they  should  com^^&-  ^  to 

experience  than  the  poet's  declaration, 

"  Uneasy  lies  the  head  that  wears  a  crown." 

Of  this  we  have  evidence  in  the  record  which 
this  chapter  contains  of  the  perturbations  of 
mind  incident  to  royalty;  and  throughout 
every  gradation  of  society,  we  find  a  wise  and 
merciful  adjustment  of  the  proportions,  sel- 
dom, on  the  whole,  remarkably  unequal,  of 
suffering  and  enjoyment.  This  is  obviously 
the  fact,  although  the  sources  of  trouble  are 
as  diversified  as  the  conditions  of  men. 


18 

» 

Happy  would  it  be  if  even  the  wise  and  the 
good  were  exempt  from  the  misconceptions 
which  prevail  so  extensively  r  and  produce 
effects  so  lamentable  in  others ;  but  the  lan- 
guage of  the  psalmist  is  but  too  just  a  repre- 
sentation of  the  experience  of  all  classes — 
"  I  was  envious  at  the  foolish,  when  I  saw  the 
prosperity  of  the  wicked."  The  only  effect- 
ual method  of  removing  these  impressions  is 
pointed  out  in  the  instructions  which  he  gain- 
ed amidst  the  solemnities  of  religion — "  I 
went  into  the  sanctuary  of  God  ;  then  under- 
stood I  their  end." 

Verse  1. — And  in  the  anoond  year  of  the  reign  of  Nebu- 
chadnezzar, Nebuchadnezzar  dreamed  dreams,  where, 
with  his  spirit  was  troubled,  and  his  sleep  brake  from 
him. 

orientals,'  have  p&?h^nations>  particularly 
of  the  most  curious  and  inexplicable  phe- 
nomena of  our  nature.  In  estimating  this 
faculty  of  the  mind,  we  should  avoid  the  ex- 
tremes of  contempt  and  of  vulgar  credulity. 
Dreams  may  be  viewed  as  common  and  ex- 
traordinary. 

Common  dreams  appear  to  result  from  the 
fragments  of  recollected  thought,  the  exag- 
gerations of  fancy,  and  the  combination  into 
new  forms,  of  circumstances  with  which  we 
have  been  previously  conversant:  and  these 


.19 

renewals  of  the  past  in  an  imaginative  charac- 
ter may  arise  from  the  state  of  the  health,  the 
peculiar  condition  of  the  mind,  or  other 
causes,  which  have  more  immediate  relation 
to  our  physical  temperament  and  constitu- 
tion. 

Extraordinary,  or  supernatural  dreams  are 
those  which  are  sent  by  God  to  answer  some 
important  and  special  purpose,  or  to  convey 
prophetic  intimations.  Abimelech  was  im- 
formed  in  a  dream  that  Sarah  was  the  wife  of 
Abraham.  Jacob  was  shown  a  mysterious 
ladder  in  a  dream.  He  was  also  informed 
by  an  angel,  in  .a  similar  manner,  of  the  me- 
thod of  multiplying  his  flocks.  Joseph  was 
honored  by  prophetic  dreams.  Of  this  kind, 
evidently,  were  the  dreams  of  Nebuchadnez- 
zar recorded  in  this  book. 

Verse  2. — Then  the  king  commanded  to  call  the  magi- 
cians, and  the  astrologers,  and  the  sorcerers,  and  the 
Chaldeans,  for  to  show  the  king  his  dreams.  So  they 
came  and  stood  before  the  king. 

3. — And  the  king  said  unto  them,  I  have  dreamed  a  dream, 
and  my  spirit  was  troubled  to  know  the  dream. 

4. — Then  spake  the  Chaldeans  to  the  king  in  Syriac,  O 
king,  live  for  ever  :  tell  thy  servants  the  dream,  and 
we  will  show  the  interpretation. 

5. — The  king  answered  and  said  to  the  Chaldeans,  The 
thing  is  gone  from  me  ;  if  ye  will  not  make  known  unto 
me  the  dream  with  the  interpretation  thereof,  ye  shall 
be  cut  in  pieces,  and  your  houses  shall  be  made  a  dung- 
hill: 

6. — But  if  ye  show  me  the  dream,  and  the  interpretation 
thereof,  ye  shall  receive  of  me  gifts,  and  rewards,  and 

2* 


20 


great  honor:    therefore  show    me  the  dream  and  the 
interpretation  thereof. 

7. — They  answered  again,  and  said,  Let  the  king  tell  his 
servants  the  dream,  and  we  will  show  the  interpretation 
of  it. 

8.— The  king  answered  and  said,  I  know  of  certainty  that 
ye  would  gain  the  time,  because  ye  see  the  thing  is  gone 
from  me. 

9. — But  if  ye  will  not  make  known  unto  me  the  dream, 
there  is  tut  one  decree  for  you  ;  for  ye  have  prepared 
lying  and  corrupt  words  to  speak  before  me  till  the  time 
be  changed:  therefore  tell  me  the  dream,  and  I  shall 
know  that  ye  can  show  me  the  interpretation  thereof. 

10. — The  Chaldeans  answered  before  the  king,  and  said, 
There  is  not  a  man  upon  the  earth  that  can  show  the 
king's  matter  :  therefore  there  is  no  king,  lord,  nor  ruler, 
that  asked  such  things  at  any  magician,  or  astrologer,  or 
Chaldean. 

11. — And  it  is  a  rare  thing  that  the  king  requireth ;  and 
there  is  none  other  that  can  show  it  before  the  kiug  ex- 
cept the  gods,  whose  dwelling  is  not  with  flesh. 

12. — For  this  cause  the  king  was  angry  and  very  furious, 
and  commanded  to  destroy  all  the  wise  men  of  Babylon. 

13. — And  the  decree  went  forth  that  all  the  wise  men 
should  be  slain ;  and  they  sought  Daniel  and  his  fellows 
to  be  slain. 

The  peculiarity  of  Nebuchadnezzar's  dream 
renders  his  f orgetfulncss  of  it  remarkable.  It 
is  true  that  these  airy  visions  are  often  im- 
mediately dismissed  from  the  mind;  but  a 
dream  of  a  very  striking  character  seldom 
vanishes  entirely  and  at  once  from  the  me- 
mory. In  this  case,  however,  we  may  justly 
infer  that  the  same  hand  which  first  impressed 
its  singular  features  on  the  mind  of  the  mon- 
arch, speedily  obliterated  every  trace  of  it,  to 


21 


answer  an  important  end ;  because,  had  it 
been  recollected,  he  would  have  probably  de- 
tailed the  outlines  to  these  practised  magi- 
cians, who  would  have  finished  the  affair  by 
pacifying  him  with  some  plausible  interpreta- 
tion. Many  suppose  that  Nebuchadnezzar's 
forgetfulness  was  only  a  pretext  to  try  them. 
This  is  questionable,  and  certainly  not  inti- 
mated in  the  narrative. 

It  may  be  difficult,  at  this  distance  of  time, 
to  distinguish  with  perfect  accuracy,  the  dif- 
ferent orders  of  the  pretenders  to  divination 
and  learning  here  mentioned.  The  magicians 
and  astrologers  were  those  who  were  skilled 
in  natural  philosophy,  and  who  addicted  them- 
selves to  the  casting  of  nativities.  Some  have 
thought  also,  with  sufficient  probability,  that 
they  were  employed  in  the  interpretation  of 
hieroglyphics.  The  magi  in  Egypt,  Persia, 
and  other  oriental  nations,  were  similar  in  en- 
dowments and  profession.  These  were  the 
"  wise  men"  who  came  to  inquire  after  the 
birth  of  our  Lord.  The  sorcerers  were  those 
who  devoted  themselves  to  necromancy,  pre- 
tending, in  the  use  of  diabolical  arts,  to  hold 
an  intercourse  with  departed  spirits.  The 
term  Chaldeans  appears  to  be  general  and 
comprehensive.  It  is  supposed  that  all  these 
classes  formed,  under  this  common  designa- 
tion, a  college  of  literary  men,  who,  in  addi- 
tion to  their  science,  professed  to  have  com- 


22 

munications  with  superior  beings,  and,  by 
means  of  incantations,  to  command  their  as- 
sistance ;  and,  as  they  considered  dreams  to 
proceed  from  the  agency  of  those  beings,  it 
must  have  been  in  their  power,  according  to 
their  own  avowals,  to  recall  a  dream  as  well  as 
to  give  the  interpretation.  These  magicians 
were  maintained  at  the  public  expense,  and 
the  threat  implies,  that  the  buildings  appro- 
priated to  their  use  should  be  demolished,  and 
their  collegiate  institution  annihilated. 

"  There  is  none  other,"  say  they,  "  that  can 
show  it  before  the  king,  except  the  gods ;"  and 
they  had  previously  insisted,  "  there  is  not  a 
man  upon  the  earth  that  can  show  the  king's 
matter."  The  allusion  is  probably  to  demons 
or  departed  spirits,  who  were  considered  as  a 
kind  of  messengers  between  their  reputed 
deities  of  the  highest  order  and  mankind. 

Nebuchadnezzar  declared,  that  if  they  did 
not  reveal  his  dream,  they  should  be  "  cut  in 
pieces."  This  terrible  proceeding  seems  to 
have  been  frequent  in  ancient  times.  Agag 
was  hewed  in  pieces  by  Samuel ;  and  the  Am- 
monites suffered  in  a  similar  manner,  by  the 
direction  of  David, — 2  Sam.  xii.  31.  Our 
Saviour  alludes  to  this  punishment  when  he 
speaks  of  the  wicked  servant  being  "  cut  in 
sunder," — Luke  xii.  46  ;  and  in  the  epistle  to 
the  Hebrews,  illustrious  martyrs  to  the  truth 
are  said  to  have  been  "  stoned,  and  sawn  asun- 
der." 


23 


Among  the  Romans,  when  any  person  was 
found  guilty  of  conspiring  against  the  govern- 
ment, or  the  ruler,  he  was  capitally  punished, 
and  his  house  demolished  or  appropriated  to 
some  other  use.  Instances  of  the  same  na- 
ture are  traceable  among  the  Greeks,  as  re- 
lated by  Herodotus  and  Pausanias. 

When  we  reflect  upon  the  arbitrary  power 
with  which  this  celebrated  king  was  invested, 
and  with  which  it  was  so  common  to  entrust 
the  monarchs  of  antiquity,  it  becomes  us  to 
cherish  devout  gratitude  to  God  for  the  mild 
spirit  of  our  constitution*  and  the  useful  re- 
straints it  imposes  on  the  exercise  of  the 
highest  functions  of  government.  The  en- 
lightened age  in  which  we  live,  the  sound 
policy  by  which  public  measures  are  generally 
regulated,  through  being  exposed  to  public  in- 
quiry and  animadversion,  and  above  all,  the 

been  so  signally  manifested"  to  us  as  a  nation, 
and  to  whose  goodness  we  have  every  scrip- 
tural reason  to  appeal, — all  inspire  cheerful 
anticipations  respecting  futurity. 

It  does  not  appear  that  Daniel  and  his  com- 
panions were  required  to  accompany  the 
other  reputed  magicians  to  the  king  ;  for  what 
reasons  we  cannot  ascertain,  and  need  not 
conjecture.  The  statement  of  the  13th  verse, 
however,  is  adapted  at  once  to  rouse  our  sym- 
pathy and  apprehension, — "  And  the  decree 


24 

went  forth  that  the  wise  men  should  be  slain } 
and  they  sought  Daniel  and  his  fellows  to  be 
slain"  But  however  imminent  the  dangers  in 
which  God  may  suffer  his  faithful  servants  to 
be  involved,  his  eye  never  ceases  to  watch 
over  them.  Sometimes,  indeed,  he  permits 
them  to  perish  by  the  hands  of  his  enemies, 
or  to  be  affected  by  the  revolutions  of  society  ; 
but  these  events  form  a  part  of  that  myste- 
rious agency  by  which  the  plans  of  an  infinite 
government  are  accomplished.  If  these  pro- 
spective and  comprehensive  designs  do  not 
require  such  a  sacrifice,  his  people  may  rely 
on  his  special  protection,  his  gracious  pre- 
sence, and  his  delivering  mercy  ;  and  if  they 
do,  they  may  anticipate  the  consolations  of 
his  love  in  death,  and  a  happy  transmission  to 
eternal  rest. 

1  ins  part  01  tne  narrative  suggests  a  few 
remarks  on  the  subject  of  anger — of  which 
Solomon  has  remarked,  with  apparent  severi- 
ty, but  justice — "  anger  resteth  in  the  bosom 
of  fools."  Periarider,  of  Corinth,  one  of  the 
seven  sages  of  Greece,  formed  so  just  a  con- 
ception of  the  evils  attendant  upon  the  indul- 
gence of  this  passion,  that  he  left  the  follow- 
ing maxim  as  a  bequest  to  posterity;  "be 
master  of  thine  anger."  But,  while  even 
heathens  were  able  to  discern  and  lament  its 
dire  effects ;  Christianity  has  laid  the  axe  at 


25 

the  root  of  the  tree,  by  requiring  the  extirpa- 
tion of  those  principles  which  prompt  to  its 
unholy  ebullitions. 

We  are  reminded  by  this  history,  that — 

1.  Anger  is  undignifying.  There  are  few 
of  the  vices  in  which  a  person  appears  in  a 
more  degraded  character.  If,  in  a  paroxysm 
of  anger,  a  man  could  borrow  other  eyes  and 
look  at  himself,  he  would  be  filled  with  con- 
fusion and  conscious  shame. 

2.  It  is  unreasonable.  In  this  state  of  ex- 
citement, the  most  convincing  arguments,  and 
the  most  well-founded  remonstrances  are 
alike  disregarded.  Truth  loses  all  its  force ; 
reason  abandons  her  throne  ;  and  the  roused 
lion  acquires  not  only  the  appropriate  epithet, 
but  the  debased  nature  of  the  brute.  Nebu- 
chadnezzar furnished,  on  the  occasion  in 
question,  a  most  unhappy  specimen  of  this 
odious  temper. 

3.  It  is  destructive  of  that  just  and  useful 
influence  to  which  we  should  aspire,  and  for 
which  every  one  is  naturally  capacitated  by  his 
position  in  society.  "A  drunken  man,"  re- 
marks an  excellent  author,  "  in  the  height  of 
his  intoxication,  is  looked  upon  as  so  far  from 
being  fit  to  receive  or  impart  instruction,  that 
he  is  considered  as  no  longer  master  of  his 
own  conduct.  He  seems  to  act  without  con- 
sciousness, and  to  rush  into  mischief  without 
apprehension  of  danger.  As  such,  he  is  either 


26 

pitied  or  despised  by  those  about  him ;  and 
for  the  time,  is  hardly  entitled  to  the  rank  of 
rational  beings.  It  is  much  the  same  with  him 
who  is  intoxicated  with  passion.  Such  a  man 
cannot  gain  much  influence  over  any  but  those 
who  are  necessarily  his  dependents.  He  may 
frighten  his  children  or  his  servants ;  but,  if 
his  eyes  were  open,  he  might  easily  see  that, 
while  he  tramples  on  those  who  cannot  resist 
him,  he  is  not  revered  for  his  virtue,  but 
dreaded  or  despised  for  his  brutality ;  and 
that  he  lives  only  to  excite  the  contempt  or 
hatred  of  society.  He  that  has  his  hand 
against  every  ma?i,  need  not  wonder  if  every 
ma?iJs  hand  is  against  him.  He  lives  in  a  state 
of  war  with  mankind,  as  he  is  destitute  of  that 
meekness  which  is  the  cement  of  society,  that 
love  which  is  the  bond  of  perfectness,  that  char- 
ity which  covers  a  multitude  of  sins*  In  the 
present  state  of  imperfection,  mutual  allow- 
ances are  necessary  to  mutual  usefulness- 
Without  such  allowances,  variance,  strife, 
and  contention,  will  keep  us  perpetually  at  a 
distance  from  each  other  ;  and  prevent  us  both 
from  doing  good  to  our  fellow-creatures,  and 
receiving  good  from  them." 

4.  Anger  usually  makes  a  rapid  progress. 
It  resembles  the  torrent  which  rushes  on  with 
increasing  impetuosity  down  a  steep  descent, 
spreading  terror  and  devastation  around.  At 
first  it  may  be  only  like  "the  letting  out  of 


27 


water ;"  but  it  soon  acquires  a  heedless  and 
resistless  power.  This  idea  is  conveyed  in 
the  twelfth  verse,  "  The  king  was  angry,  and 
very  furious."  He  kindled  as  the  debate  pro- 
ceeded, and  he  was  wrought  into  incipient 
madness,  as  his  will,  however  unreasonable, 
was  counteracted.  It  is  often  found,  that  the 
less  an  angry  man  is  in  the  right,  the  more 
enraged  does  he  become. 

5.  Anger  is  productive  of  great  un7iappiness* 
Sometimes  intemperate  passion  has  led  its 
victim  to  do  a  deed  of  mischief  in  one  hour, 
or  even  in  a  single  moment,  which  years  have 
not  been  able  to  repair ;  and  for  the  perpe- 
tration of  which,  the  man  himself,  when  reason 
has  resumed  her  influence,  has  bitterly,  but 
hopelessly  repented.  The  inward  disquiet 
to  which  it  gives  birth,  the  self-lacerations  it 
inflicts,  and  the  general  desecration  of  char- 
acter it  occasions  by  its  effect  upon  other 
habits  of  mind  and  thought,  it  would  be  diffi- 
cult adequately  to  describe ;  but,  on  the 
other  hand,  the  serenity  and  elevation  of  that 
spirit  which  is  under  due  regulation,  is  beauti- 
fully depicted  by  a  heathen  moralist ;  "  The 
upper  and  better  ordered  part  of  the  world 
next  the  stars,  is  driven  together  into  no  cloud, 
hurried  into  no  tempest,  never  tossed  about 
in  any  whirlwind,  but  is  ever  free  from  any 
thing  of  tumult.  Only  the  inferior  regions 
throw  about  thunders  and  lightnings.     So  is 

3 


28 


the  sublime  mind  always  quiet,  in  a  state  of 
undisturbed  tranquillity,  sober,  venerable,  and 
composed." 

6.  Anger  is  a  most  guilty  passion.  The 
pleas  which  the  passionate  man  sometimes 
urges  after  a  paroxysm  of  rage,  and  not  un- 
frequently  insinuates  even  at  the  moment,  in 
extenuation  of  its  violence,  are  merely  the 
subterfuges  of  a  mind  conscious,  yet  not  wil- 
ling to  confess  that  it  is  in  error.  But  no 
provocation  can  justify  such  intemperate  sal- 
lies. How  disgraced,  and  how  criminal  does 
he  appear,  whatever  his  station,  whose  wrath- 
ful explosions  alike  wound  the  sensibilities  of 
love,  sever  the  bonds  of  friendship,  and  vio- 
late the  decorum  of  society !  Anger  is  de- 
nounced in  the  New  Testament  as  one  of  the 
"  works  of  the  flesh."  The  late  eminent 
Robert  Hall,  after  adverting  to  the  declara- 
tions of  Scripture  against  the  indulgence  of 
the  irascible  and  malignant  feelings,  adds  : 
"  Vindictive  passions  surround  the  soul  with 
a  sort  of  turbulent  atmosphere,  than  which 
nothing  can  be  conceived  more  opposite  to 
that  calm  and  holy  light  in  which  the  blessed 
Spirit  loves  to  dwell." 

Unquestionably  there  are  occasions,  as 
some  have  pleaded,  when  anger  is  lawful ; 
as,  when  it  is  employed  against  our  own  sins, 
the  vices  of  others,  the  disorders  found  in 
the  house  of  God,  and  the  irregularities  of 


■ 

'UHIVEESf 

our  own  families.  The  more  appropriate 
appellation,  however,  in  these  instances, 
would  perhaps  be  displeasure;  meaning  to 
express  thereby  a  state  of  mind  which  suppo- 
ses the  exercise  of  judgment,  in  contradis- 
tinction to  that  which  obviously  precludes  it. 
With  the  New  Testament  in  our  hands, 
we  cannot  fail  of  perceiving  the  importance 
of  a  due  regulation  of  the  temper,  to  attest 
and  to  exemplify  personal  religion.  Does 
not  Christianity  require  that  in  this,  as  well  as 
in  other  respects,  we  should  differ  from  others, 
and  "  do  more"  than  they  ?  Ought  we  not 
constantly  to  represent  to  ourselves  the 
•*'  meekness  and  gentleness"  of  him  whom  we 
profess  to  love  and  to  imitate  ;  and  whose  ex- 
ample benignly  irradiates  every  page  of  the 
evangelical  narratives  ?  His  displeasure,  in- 
deed, was  strongly  manifested  against  flagrant 
impiety  or  base  principle  ;  but  how  exempla- 
ry were  his  forbearance,  kindness,  endurance 
of  contradiction,  and  patience  in  suffering ! 
With  what  a  softened  effulgence  did  his  ma- 
jesty shine  through  his  meekness  !  In  one  in- 
stance, it  is  true,  when  the  Pharisees  endea- 
vored to  find  an  occasion  of  preferring  an 
accusation  against  him,  on  the  ground  of  his 
healing  on  the  Sabbath-day,  "  he  looked  round 
about  on  them  with  anger ;"  but  he  must  pos- 
sess little  discrimination  in  reading  the  sacred 
narrative,  who  does  not  perceive  the  charac- 


30 

ter  of  this  display  of  feeling,  as  it  is  imme- 
diately intimated  in  the  words,  "  being  grieved 
for  the  hardness  of  their  hearts."    At  another 
time,  when  "  Jesus  went  up  to  Jerusalem,  and 
found  in  the  temple  those  that  sold  oxen,  and 
sheep,  and  doves,  and  the  changers  of  money 
sitting,"  he  drove  them  out,  expostulated  with 
these  mercenary  traders,  and  virtually  chas- 
tised those  of  higher  station  by  whom  they 
were  countenanced  ;  but  his  solemn  remon- 
strance, "  make  not  my  father's  house  a  house 
of  merchandize,"  evinces  the  motive  of  his 
proceeding,  and  its  character  is  more  than 
justified  in  the  prophecy  to  which  his  disciples 
adverted,  "  the  zeal  of  thine  house  hath  eaten 
me  up."     Let,  however,  the  entire  life  of  our 
Lord  be  regarded  in  evidence  that  he  was  as 
far  superior   to   the  petty  resentments,  the 
mean  jealousies,  the  unworthy  passions  of 
our  nature,   as  the    heavens    are  above  the 
earth ;  nay  more,  that  in   all  that  is  pure   in 
principle,  ennobling  in  character,  and  heaven- 
ly in  spirit,  he  has  left  us  an    example,  "  that 
we  should  follow  his  steps.  Who  did  no  sin, 
neither  was  guile  found  in  his  mouth  :  who, 
when  he  was  reviled,  reviled  not  again  ;  when 
lie  suffered,  he  threatened  not ;  but  committed 
himself  to  him  that  judgeth  righteously," 


LECTURE    III. 


DANIEL  II.     14—30. 


Verse  14. — Then  Daniel  answered  with  counsel  and  wis- 
dom to  Arioch  the  captain  of  the  king's  guard,  which 
was  gone  forth  to  slay  the  wise  men  of  Babylon  : 

15. — He  answered  and  said  to  Arioch  the  king's  captain, 
Why  is  the  decree  so  hasty  from  the  king.  Then 
Arioch  made  the  thing  known  to  Daniel. 

16. — Then  Daniel  went  in,  and  desired  of  the  king  that  he 
would  give  him  time  and  that  he  would  show  the  king 
the  interpretation. 

17. — Then  Daniel  went  to  his  house,  and  made  the  thing 
known  to  Hananiah,  Mishael,  and  Azariah,  his  com- 
panions ; 

18. — That  they  would  desire  mercies  of  the  God  of  heaven 
concerning  this  secret,  that  Daniel  and  his  fellows  should 
not  perish  with  the  rest  of  the  wise  men  of  Babylon. 

Another  proof  is  here  supplied  of  Daniel's 
"  counsel  and  wisdom."  He  first  inquires  of 
Arioch  into  the  facts  of  the  case,  and  then, 
by  his  judicious  remonstrances,  induces  that 
officer  to  suspend  the  execution  of  the  king's 
decree,  till  he  had  obtained  an  interview  with 
Nebuchadnezzar. 

When  we  compare  the  request  that  "  the 
king  would  give  him  time,"  with  the  royal 
language  to  the  assembled  magicians,  "I  know 

3* 


32 


of  certainty  that  ye  would  gain  the  time  ;"  we 
perceive  not  only  an  evidence  of  the  estima- 
tion in  which  Daniel  continued  to  be  held  at 
court — for  it  appears  that  his  wish  was  im- 
mediately granted — but  a  demonstration,  in 
the  continued  and  effective  superintendence 
of  Divine  Providence,  that  "  the  king's  heart 
is  in  the  hand  of  the  Lord,  as  the  rivers  of  wa- 
ter :  he  turneth  it  whithersoever  he  will." 

Daniel  stimulated  the  companions  of  his 
captivity,  to  apply  to  the  only  source  of  wis- 
dom, in  the  present  emergency.  He  and  they 
had  a  better  hope  than  is  found  in  any  of 
those  resources  to  which  others  commonly  re- 
pair in  seasons  of  perplexity  and  tribulation. 
The  men  of  the  world  either  aim  "  to  steep 
their  senses  in  forgetfulness,"  or  to  soothe 
their  anxious  spirits  by  trusting  in  possibili- 
ties, casualties,  and  changes ;  the  servant  of 
God  withdraws  from  the  turbulent  scene 
around  him,  to  hold  converse  with  the  mighty 
mover  and  supreme  disposer  of  all  events. 
His  language  is,  "  God  is  a  refuge  for  us  ;  a 
very  present  help  in  time  of  trouble." 

The  importance  of  prayer,  then,  at  all  times, 
but  more  especially  in  seasons  bf  impending  dan- 
ger or  during  deep  affliction,  is  apparent. 
While  there  are  many  scriptural  grounds  of 
confidence  whenever  we  approach  the  mercy- 
seat,  some  promises  apply  with  singular  and 
exclusive  force  to  the  "  time  of  need,"  "  the 


33 

time  of  trouble,"  the  hour  of  "  passing  through 
the  waters  and  the  floods." 

Daniel  not  only  evinced  his  desire,  by  the 
invitation  given  to  his  companions,  that  they 
should  participate  in  the  credit  and  the  safety 
he  expected,  but  showed  a  profound  sense  of 
the  necessity  of  united,  as  well  as  importunate 
prayer.  He  requested  them  all  to  solicit  "mer- 
cies of  the  God  of  heaven  concerning  this  se- 
cret." While  the  individual  supplication  of 
"  the  righteous  man  availeth  much ;"  union 
in  prayer  is  adapted  to  increase  its  fervency, 
and,  through  grace,  to  promote  its  success. 
And,  while  it  is  adapted  to  our  social  nature, 
and  suited  to  our  circumstances  of  common 
necessity,  it  has  the  express  assurance  of  di- 
vine blessing. 

The  proceeding  of  Daniel  bespeaks  strong 
faith.  He  was  convinced  not  only  of  the  om- 
niscience of  the  being  he  proposed  to  ad- 
dress, but  of  his  readiness  to  hear  their  en- 
treaties. His  faith  adapted  itself  to  the 
exigency,  and  pierced  through  the  clouds  of 
sense ;  and  doubtless  he  experienced  what 
the  vigorous  exercise  of  that  principle  is 
adapted  to  impart,  "joy  and  peace  in  believ- 
ing." 

Daniel  directed  them  to  pray  concerning 
this  secret,  that  he  and  his  friends  might  not 
perish  with  the  Chaldean  magicians,  because 
he  formed  a  proper  estimate   of  life,  while  he 


34 

felt  solicitude  for  the  honor  of  his  God.  The 
preservation  of  life  is  an  important  good,  and 
cannot  be  disregarded  without  palpable  folly 
and  sin ;  but  even  this  is  to  be  sought,  as  it 
is  evident  that  it  was  in  the  present  instance, 
as  an  instrument  of  advancing  the  cause  of 
true  religion.  If  duty  had  demanded  its  sac- 
rifice, they  were  willing  ;  if  it  required  its 
preservation,  they  were  thankful.  Hence  we 
should  learn  to  estimate  the  value  of  life 
chiefly  as  a  means  of  usefulness.  Hear  an 
apostle :  "  For  I  am  in  a  strait  between  two, 
having  a  desire  to  depart,  and  to  be  with 
Christ ;  which  is  far  better :  Nevertheless,  to 
abide  in  the  flesh  is  more  needful  for  you. 
And  having  this  confidence,  I  know  that  I 
shall  abide  and  continue  with  you  all,  for  your 
furtherance  and  joy  of  faith." 

Verse  19. — Then  was  the  secret  revealed  un(o  Daniel  in 
a  night  vision.     Then  Daniel  blessed  the  God  of  heaven. 

That  God  should  disclose  the  secrets  of 
futurity  to  mankind,  is  an  evidence  of  won- 
derful condescension.  They  might  with  per- 
fect propriety  have  remained  wrapt  in  the  im- 
penetrable mystery  of  his  own  conceptions 
and  purposes,  and  no  being,  however  exalt- 
ed, could  have  possessed  the  right,  or,  inde- 
pendently of  divine  instruction,  the  capacity 
to  explore  the  depths  of  inexistent  time.  The 
revelations  of  Deity  respecting  the  events  of 


35 

ages  yet  to  come  when  those  revelations  were 
given,  furnish  indubitable  proof  of  the  charac- 
ter of  the  individual  who  held  a  commission 
from  heaven,  and  a  permanent  demonstration 
of  the  truth  of  religion  when  the  prophetic 
statement  is  recorded.  Posterity,  to  whom  it 
is  thus  transmitted,  have  the  opportunity  of 
comparing  the  prediction  with  the  event;  and 
as  none  but  the  omniscient  mind  could  know 
futurity,  none  but  those  to  whom  he  might 
see  fit  to  unfold  it,  could  become  acquainted 
with  its  transactions. 

But  this  passage  must  be  regarded  particu- 
larly as  an  encouraging  instance  of  answer  to 
prayer.     This  is  a  subject  of  great  interest  in 
every  point  of  view.     It  essentially  involves 
our  comfort,  well-being,    and  hopes  ;  but  it 
has  been  much  perplexed  both  by  the  plausi- 
ble sophistries  of  the  indevout,  and  the  sincere 
and    sometimes  distressing    scruples    of  the 
pious.  It  has  been  asked,  whether  the  impor- 
tunity of  so  insignificant  and  unworthy  a  be- 
ing as  man  can  change  the  previous  determi- 
nations of  an  immutable    being  ?     In    this 
supposed  difficulty  it  is  forgotten  that  God  has 
inseparably  connected   the  means  with  the 
end.     If  he  has  decreed  that  certain  bless- 
ings shall  be  given,  he  has  equally  decreed 
they  shall  be  sought  for  in  prayer.     Though 
no  event  can  be   casual  with   the   Deity,  all 
events  are  conditional  to  us.   If  I  am  diseas- 


36 

ed  or  in  adversity,  the  infinite  being  fore- 
knows whether  I  shall  recover  from  sickness, 
or  rise  from  poverty  ;  but  this  does  not  alter 
the  obligation  or  the  necessity  of  sending  for 
the  physician,  or  using  vigorous  efforts.  The 
earth  shall  be  productive,  but  the  seed  must 
be  sown.  It  is  the  will  of  God  that  we  should 
pray,  and,  whether  we  can  explain  or  not  the 
nature  of  the  efficacy,  it  is  real,  promised  and 
apparent. 

It  has  also  been  inquired  whether  we  may 
expect  an  answer  to  every  prayer,  and  at 
once?  This  must  depend  on  the  nature  of 
the  case  in  both  respects.  We  ought  never 
to  pray  for  any  thing  which  we  deem  a  good, 
especially  for  any  temporal  blessing,  without 

an  absolute  surrender  of  our  views,  desires, 
and  anticipations,  to  the  divine  will,  with  re- 
gard either  to  the  blessing  itself,  or  to  the 
time  and  mode  of  its  bestowment.  If  we  so- 
licit spiritual  blessings  in  general,  we  may  do 
so  without  reserve ;  but  particular  gifts,  either 
piritual  or  temporal,  can  only  be  sought  spe- 
cifically and  for  special  purposes,  in  the 
spirit  of  acquiescence  in  the  decisions  of 
perfect  wisdom. 

These  are  circumstances  in  which  the  hon- 
or of  God  is  so  obviously  concerned,  as  well 
as  the  happiness  of  his  people,  that  we  may 
fully  expect  immediate  answers  to  prayer. — 
Of  this  we  have  many  examples  in  Scripture, 


37 

besides  that  of  Daniel  in  the  instance  before 
us.  Living  as  we  do  under  the  Christian 
dispensation,  let  us  constantly  realize  that 
name  and  those  merits  through  which  alone 
we  can  successfully  apply  to  "  the  throne  of 
grace  ;"  and  let  us  continually  cultivate  that 
spirituality  of  mind  which  will  prompt  to  un- 
ceasing pleadings  with  our  heavenly  Father, 
for  blessings  which  Christ  is  exalted  to  be- 
stow. 

Verse  20. — Daniel  answered  and  said,  Blessed  be  the  name 
of  God  for  ever  and  ever ;  for  wisdom  and  might  are 
his : 

21. — And  lie  changeth  the  times  and  the  seasons:  he  re- 
moveth  kings,  and  setleth  up  kings :  he  giveth  wisdom 
unto  the  wise,  and  knowledge  to  them  that  know  under- 
standing : 

22. — He  revealeth  the  deep  and  secret  things  :  he  knoweth 
what  is  in  the  darkness,  and  the  light  dwelleth  with  him. 

23. — I  thank  thee,  and  praise  thee,  O  thou  God  of  my 
fathers,  who  hast  given  me  wisdom  and  might,  and  hast 
made  known  unto  me  now  what  we  desired  of  thee:  for; 
thou  hast  now  made  known  unto  us  the  king's  matter. 

In  the  preceding  verse,  Daniel  is  said  to 
have  "  blessed  the  God  of  heaven  ;"  and  this 
paragraph  contains  the  form  of  words  in  which 
he  expressed  his  adoration.  The  whole  is 
characterized  by  great  simplicity  and  fervor, 
and  bespeaks  a  mind  penetrated  with  awe,  re- 
plete with  devotion,  and  filled  with  emotions 
of  grateful  joy. 

1.  He  adverts  emphatically  to  the  name  of 
God.     Although  this,  and  similar   language, 


38 

may  be  considered  as  a  general  appeal  to  the 
perfections  of  the  Deity,  and  to  the  veracity 
of  his  promises,  yet  it  ought  never  to  be  for- 
gotten that  a  peculiar  sacredness  has,  from 
the  earliest  ages,  been  attached  to  the  term 
which  was  employed  by  his  own  authority  to 
designate  the  eternal  Being ;  and  to  this  it 
becomes  us  always  in  prayer  to  cherish  the 
most  reverential  regard.  "  I  appeared  unto 
Abraham,  unto  Isaac,  and  unto  Jacob,  by  the 
name  of  God  Almighty  (Al-Shaddai,  that  is, 
self-sufjicicnt) ;  but,  by  my  name  Jehovah 
(that  is,  self-existent,  and  the  cause  of  all 
being),  was  I  not  known  to  them,"  Exod.  vi. 
3.  This  proclamation  of  the  Divine  name 
was  not  published  till  the  time  of  Moses. 
After  the  captivity,  the  Jews,  out  of  a  super- 
stitious veneration,  ceased  to  pronounce  it; 
and  they  say  that  this  name  was  only  uttered 
once  in  the  temple,  on  the  great  day  of  ex- 
"piation,  and  not  at  all  subsequently  to  the 
destruction  of  the  temple.  How  awfully  cri- 
minal is  the  conduct  of  those  who  dare  to 
employ  any  one  of  the  appellations  of  the 
Great  Supreme  in  blasphemous  imprecations  ; 
and  with  what  "  godly  fear"  does  it  become 
his  sinful  creatures  to  approach  him  even  in 
devotion,  and  while  privileged  to  plead  the 
merits  of  the  Saviour  as  the  ground  of  access  ! 
2.  Daniel  refers  also  to  the  direct  agency  of 
Providence  in  the  conduct  of  human  affairs*  The 


39 


blessed  God  is  represented  not  only  as  pos- 
sessing the  "wisdom"  to  contrive  and  to  super- 
intend, but  the  "might"  to  "change  the  times 
and  the  seasons,"  and  to  exalt  or  depress  the 
potentates  of  earth.  With  this  truth  impress- 
ed upon  our  minds,  let  us  always  proceed 
whenever  we  propose  to  unlock  the  treasures 
of  history;  treasures,  indeed,  they  can  only 
be,  when  through  its  enlightening  influence, 
they  are  justly  appreciated ;  otherwise  they 
are  but  an  accumulation  of  trifles.  ■  Their 
value  is  to  be  estimated  by  their  utility  ;  and 
that  utility  can  only  be  evinced  by  the  illus- 
trations they  afford  of  the  government  of  God. 
Of  this  we  may  feel  assured,  that  whatever 
darkness  may  involve  our  conceptions,  "  the 
light,"  as  it  is  here  expressed,  "  dwelleth  with 
him." 

3.  Daniel  humbly  acknowledges  the  especial 
favor  bestowed  upon  himself  and  his  companions ', 
in  the  disclosure  of  that  mystery  which  the  king 
demanded.  It  is  instructive  to  observe  how 
he  comprehends  his  brethren  in  the  efiicacy 
of  those  prayers  which  they  had  mutually 
offered,  and  in  answer  to  which  the  secret  was 
unfolded.  Religion  emancipated  him  from 
the' bondage  of  selfishness,  and  freed  him  from 
the  littleness  of  pride — "  Who  has  made  known 
unto  me  now  what  we  desired." 

The  appeal,  "O  thou  God  of  my  fathers," 
reminds  us  that  the  recollections  of  piety  are 

4 


40 


the  most  solemn  and  endearing  that  earth  can 
afford.  Some  are  privileged  to  look  back 
upon  an'extended  succession  of  holy  ancestry, 
and  to  recount  the  names  of  multitudes  endear- 
ed by  relationship  to  themselves,  as  well  as 
distinguished  for  their  faith,  who  now  form  a 
part  of  the  celestial  society.  Their  sun  is  set, 
but  their  example  continues  to  shed  its  holy 
twilight  around  the  horizon  of  life,  and  cheers 
them  on  their  pilgrimage. 

This  phraseology  must,  to  a  Jew,  have  been 
peculiarly  significant.  It  inspired  reflections 
on  his  covenanted  relationship  to  God,  by 
virtue  of  his  connexion  with  Abraham,  Isaac, 
and  Jacob.  The  promises  flowed  in  the 
channel  of  his  descent ;  and  he  felt  himself 
allied  to  those  whose  histories  were  inter- 
woven with  the  earliest  transactions  between 
man  and  his  Maker.  He  thus  felt  at  once 
the  bond  that  united  him  with  the  splendid 
past,  and  the  more  splendid  future — with  the 
patriarchs  of  former  times,  and  the  sons  of 
light  at  all  periods — with  all  that  was  glorious 
in  heavenly  revelations  and  inspired  predic- 
tions. 

Especially  did  this  exiled  servant  of  the 
Most  High  cherish  these  sentiments,  and  re- 
fer with  ardent  emotions  to  this  beloved  and 
venerated  name,  in  his  present  circumstances. 
Country,  kindred,  home,  religion — a  thousand 
thoughts  which   language   fails    to   express, 


41 

would  rush  upon  him  in  confluent  tides  of 
feeling,  while  he  recorded  the  expressive 
words — "  God  of  my  Fathers  /" 

24. — Therefore  Daniel  went  in  unto  Arioch,  whom  the 
king  had  ordained  to  destroy  the  wise  men  of  Babylon  : 
he  went  and  said  thus  unto  him,  Destroy  not  the  wise 
men  of  Babylon:  bring  me  in  before  the  king,  and  I 
will  show  unto  the  king  the  interpretation. 

25. — Then  Arioch  brought  in  Daniel  before  the  king  in 
haste,  and  said  thus  unto  him,  I  have  found  a  man  of  the 
captives  of  Judah  that  will  make  known  unto  the  king 
the  interpretation. 

26. — The  king  answered,  and  said  to  Daniel,  whose  name 
was  Belteshazzar,  Art  thou  able  to  make  known  unto  me 
the  dream  which  I  have  seen,  and  the  interpretation 
thereof? 

27. — Daniel  answered  in  the  presence  of  the  king,  and  said, 
The  secret  which  the  king  hath  demanded,  cannot  the 
wise  men,  the  astrologers,  the  magicians,  the  soothsayers, 
show  unto  the  king ; 

28. — But  there  is  a  God  in  heaven  that  revealeth  secrets, 
and  maketh  known  to  the  king  Nebuchadnezzar  what 
shall  be  in  the  latter  days.  Thy  dream,  and  the  visions 
of  thy  head  upon  thy  bed,  are  these; 

29. — (As  for  thee  O  king,  thy  thoughts  came  into  thy 
mind  upon  thy  bed  what  should  come  to  pass  hereafter ; 
and  he  that  revealeth  secrets  maketh  known  to  thee  what 
shall  come  to  pass  : 

30. — But  as  for  me,  this  secret  is  not  revealed  to  me  for  any 
wisdom  that  I  have  more  than  any  living,  but  for  their 
sakes  that  make  known  the  interpretation  to  the  king, 
and  that  thou  mightest  know  the  thoughts  of  thy  heart.) 

If,  in  the  manner  which  Arioch  is  said  to 
have  introduced  Daniel  to  Nebuchadnezzar, 
we  perceive  the  courtier,  willing  to  embrace  an 


42 

opportunity  of  ingratiating  himself  into  the 
affections  of  his  sovereign,  we  need  not  be 
surprised,  especially  as  the  prophet  had  so- 
licited his  interference.  But  let  us  improve 
the  circumstance,  by  using  it  as  a  motive  for 
humiliation  before  God,  that  we  are  so  little 
solicitous  of  the  highest  place  in  his  approba- 
tion, and  so  little  zealous  in  promoting  the 
interests  of  his  glorious  empire ! 

The  answer  of  Daniel  to  the  king's  question, 
whether  he  was  able  to  make  known  the  dream 
and  the  interpretation,  furnishes  a  new  de- 
monstration of  his  superior  character.     Hav- 
ing intimated  that  the  astrologers,  magicians, 
and  soothsayers  were  incapable  of  revealing 
the    mystery  by   their  arts  of  divination,  he 
does  not  proceed   to  affirm  his  own  ability, 
but  imputes  the   discovery  to  the   "  God   in 
heaven    that    revealeth    secrets  ;"    wishing 
himself  to  be  regarded  as  simply  the  chan- 
nel of  communication ;  and,    to  prevent    all 
possibility  of  misapprehension,  he  reiterates 
the  statement,  and  insists  that  the  secret  was 
not  disclosed  to  him  for  any  wisdom  he  pos- 
sessed more  than  any  living.     How  opposite 
is  this  to  that  spirit  of  self-exaltation  which  is 
frequently  evinced  by  persons  under  circum- 
stances of  far  less  powerful  temptation  !  What 
a  contrast   to  the  disposition  to   bend  every 
trifling    circumstance   into    subserviency   to 
personal  distinction,  and  to  give  a  false  co- 


43 

loring,  as  is  too  common,  to  facts,  in  order  to 
flatter  a  selfish  vanity,  or  promote  a  worldly 
interest !  Let  us  beware  of  falsehood  in  all 
its  Protean  shapes.  It  may  lurk  in  the  impli- 
cation, as  well  as  stand  prominently  forward 
in  direct  affirmations.  Let  us  forever  re- 
nounce all  studied  ambiguities  that  are  calcu- 
lated to  give  a  false  impression  ;  and  be  will- 
ing rather  to  suffer  disparagement  by  excessive 
caution,  than  aim  to  acquire  honor  by  exag- 
gerated statements,  or  a  self-commending 
phraseology. — "  He  that  humbleth  himself 
shall  be  exalted." 

•     4* 


LECTURE   IV, 


DANIEL  II.  31—35. 


Verse  31. — Thou,  O  king,  sawest,  and,  behold,  a  great  im- 
age. This  great  image,  whose  brightness  was  excellent, 
stood  before  thee,  and  the  form  thereof  was  terrible. 

32.— This  image's  head  was  of  fine  gold,  his  breast  and  his 
arms  of  silver,  his  belly  and  his  thighs  of  brass, 

33. — His  legs  of  iron,  his  feet  part  of  iron  and  part  of  clay. 

34. — Thou  sawest  till  that  a  stone   was  cut  out  without 
hands,  which  smote  the  image  upon  his  feet  that  were  of 
'  iron  and  clay,  and  brake  them  to  pieces. 

35. — Then  was  the  iron,  the  clay,  the  brass,  the  silver,  and 
the  gold,  broken  to  pieces  together,  and  became  like  the 
chaff  of  the  summer  threshing-flowers ;  and  the  wind 
carried  them  away,  that  no  place  was  found  for  them : 
and  the  stone  that  smote  the  image  became  a  great 
mountain,  and  filled  the  whole  earth. 

By  taking  into  consideration  the  origin  and 
progress  of  symbolical  language,  we  shall  be 
assisted  to  appreciate  the  character  of  this  re- 
markable dream. 

The  earliest  attempts  at  writing  were,  pro- 
bably, rude  outlines  of  external  objects,  as 
trees  and  animals  :  whence  arose  the  method 
of  conveying  abstract  and  moral  ideas  by  the 
use  of  signs  or  symbols,  as  the  figure  of  a 
lion   to  signify  courage,  that  of  a  serpent  to 


45 

represent  cunning,  and  that  of  a  leafless  tree 
to  describe  winter.  Sculptured  or  painted 
outlines  of  this  kind  were  anciently  exhibited 
on  the  walls  of  temples,  by  the  Egyptians,  the 
Phoenicians,  and  many  other  nations.  Hiero- 
glyphics (i.  e.  sacred  engravings)  abound  also 
on  the  monuments,  coins  and  medals  of  for- 
mer times,  both  before  and  after  the  inven- 
tion of  the  alphabet ;  and  hence  the  human 
figure  has  been  often  introduced  by  historical 
and  poetical  writers  to  represent  cities,  peo- 
ple, the  progress  or  decline  of  empires,  or  the 
relative  importance  of  different  parts  of  a 
government. 

As,  therefore,  the  blessed  God  has  seen  fit 
in  Scripture  to  describe  his  own  conduct  by 
means  of  terms  in  language,  not  indeed,  strict- 
ly applicable,  but  generally  understood ;  so, 
in  accommodation  to  the  previous  concep- 
tions of  mankind,  and  their  pictorial  method 
of  conveying  abstract  ideas,  or  the  narrative 
of  great  events  to  each  other,  a  colossal  hu- 
man form  was  presented  to  the  imagination 
of  Nebuchadnezzar,  which,  upon  being  recall- 
ed to  his  memory,  was  adapted  to  impress 
the  monarch's  mind  with  the  probability  and 
consistent  clearness  of  Daniel's  interpretation. 
He  would  easily  admit  that  it  was  a  suitable 
emblem  of  political  power,  and  political  vicis- 
situde. His  mind  was  thus  prepared  for  the 
particular  explanations  of  the  prophet.     Let 


46 

us  admire  the  wisdom,  and  adore  the  good- 
ness of  God,  in  so  adapting  his  communica- 
tions to  the  character  of  the  human  mind,  that 
subjects  of  mysterious  grandeur  and  awful 
interest  are  made  intelligible  even  to  beings 
so  inferior  and  unworthy ! 

Verse  36. — This  is  the  dream ;  and  we  will  tell  the  inter- 
pretation thereof  before  the  king. 

37. — Thou,  O  king,  art  a  king  of  kings :  for  the  God  of 
heaven  hath  given  thee  a  kingdom,  power,  and  strength, 
and  glory. 

38. — And  wheresoever  the  children  of  men  dwell,  the  beasts 
of  the  field,  a»d  the  fowls  of  the  heaven,  hath  he  given 
into  thine  hand,  and  hath  made  thee  ruler  over  them  all. 
Thou  art  this  head  of  gold. 

39. —  And  after  thee  shall  arise  another  kingdom  inferior  to 
thee,  and  another  third  kingdom  of  brass,  which  shall 
bear  rule  over  all  the  earth. 

40. — And  the  fourth  kingdom  shall  be  strong  as  iron  :  for- 
asmuch as  iron  brcaketh  in  pieces  and  subdueth  all  things  : 
and  as  iron  that  breakcth  all  these,  shall  it  break  in  pieces 
and  bruise. 

11. — And  whereas  thou  sawest  the  feet  and  toes,  part  of 
potter's  clay  and  part  of  iron  ;  the  kingdom  shall  be  di. 
vided ;  but  there  shall  be  in  it  of  the  strength  of  the  iron, 
forasmuch  as  thou  sawest  the  iron  mixed  with  miry 
clay. 

42. — And  as  the  toes  of  the  feet  were  part  of  iron  and  part 
'  of  clay  ;  so  the  kingdom  shall  be  partly  strong,  and  part- 
ly broken. 

43 — And  whereas  thou  sawest  iron  mixed  with  miry  clay, 
they  shall  mingle  themselves  with  the  seed  of  men :  but 
they  shall  not  cleave  one  to  another,  even  as  iron  is  not 
mixed  with  clay. 

44. — And  in  the  days  of  these  kings,  shall  the  God  of  hetv 
ven  set  up  a  kingdom,  which  shall  never  be  destroyed  : 


47 


and  the  kingdom  shall  not  be  left  to  other  people,  but  it 
shall  break  in  pieces  and  consume  all  these  kingdoms, 
and  it  shall  stand  forever. 
45. — Forasmuch  as  thou  sawest  that  the  stone  was  cut  out 
of  the  mountain  without  hands,  and  that  it  brake  in  pieces 
the  iron,  the  brass,  the  clay,  the  silver,  and  the  gold  ;  the- 
great  God  hath  made  known  to  the  king  what  shall  come 
to  pass  hereafter :  and  the  dream  is  certain,  and  the  in- 
terpretation thereof  sure. 

The  first  monarchy  pointed  out  in  this 
brilliant  image,  was  the  Chaldean  or  Babylon- 
ian,  of  which  Babylon  was  the  metropolis, 
and  Nebuchadnezzar  the  most  celebrated  in 
the  succession  of  kings.  In  the  language  of 
prophecy,  king  comprehends  kingdom,  that  is, 
inclusively,  the  royal  person  or  family,  and 
his  empire.  We  learn  from  history,  that  at 
this  period,  the  monarchy  in  question  extend- 
ed over  Assyria,  Egypt,  Phoenicia,  Syria, 
Arabia,  and  Palestine.  The  immense  opu- 
lence of  the  Chaldean  government,  and  the 
magnificence  of  the  chief  city  in  particular, 
have  led  interpreters  to  regard  this  descrip- 
tion, "  thou  art  this  head  of  gold,"  as  expres- 
sive of  the  splendor,  no  less  than  of  the  prior- 
ity of  this  kingdom,  in  the  prophetic  series. 

The  pride  of  eastern  sovereigns  has  always 
induced  them  to  assume  the  most  pompous 
titles,  and  to  admit  none  into  their  presence 
who  should  hesitate  to  use  them ;  but  if  Dan- 
iel felt  himself  compelled  to  call  this  haughty 
potentate,  "  king  of  kings,"  he  took  care  to 


48 

add,  with  a  fidelity  and  a  piety  truly  admir- 
able, "  the  God  of  heaven  hath  given  thee  a 
kingdom  ;" — thus  pointing  out  to  Nebuchad- 
nezzar that  he  was  entirely  indebted  for  his 
possessions,  influence,  and  glory,  to  the  great 
Supreme ;  and  insinuating,  at  this  solemn 
moment,  a  lesson  of  the  greatest  practical  im- 
portance both  to  the  individual  he  was  ad- 
dressing, and  to  all  who  might  hereafter  be 
called  to  sway  the  sceptre. 

"  The  breast  and  the  arms  of  silver,"  are 
said  to  be  emblematic  of  "  another  and  infer- 
ior kingdom,"  which  was  to  "  arise  after" 
that  of  Nebuchadnezzar.  This  was  the  Medo- 
Persian.  The  arms  represent  the  two  kings 
of  the  Medes  and  Persians,  whose  dominions 
were  united  under  Cyrus,  when  he  captured 
Babylon  in  the  year  B.  C.  538.  By  the  term 
inferior^  some  suppose  there  is  a  reference  to 
the  moral  character  of  the  kings  ;  others  re- 
fer it  to  the  rapidly  declining  glory  and  short 
duration  of  that  empire*  From  Cyrus  to  the 
last  monarch  elapsed  only  200  years.  Ac- 
cording to  the  Arabic  version,  however,  the 
meaning  is  simply,  that  this  empire  should  be 
next  in  order  ;  and  perhaps  the  best  principle 

•  of  interpretation  is  to  disregard  the  mere 
comparative  value  of  the  metals  which  com- 
pose the  image. 

The   third  kingdom   is  indicated  by  "  the 

%  belly  and  thighs  of  brass."     It  is  said  to  "  bear 


49 

rule  over  all  the  earth."  This  alludes  to  the 
Macedonian  or  Greek  empire,  founded  by 
Alexander  the  Great.  His  conquests  were  so 
extensive  as  fully  to  justify  the  description  ; 
for  Europe,  Asia,  and  Africa,  were  made  sen- 
sible of  his  power.  The  epithet  of  brazen- 
coated  Greeks,  by  which  they  were  distinguish- 
ed, on  account  of  their  eminence  in  military 
prowess,  seems  appropriate  to  the  vision, 
though  no  stress  need  be  laid  upon  it.  The 
Persian  monarchy  terminated  in  the  over- 
throw of  Darius  Codomanus,  at  Arbela,  in  the 
year  B.  C.  331.  After  his  death  (B.  C.  323), 
the  empire  was  divided  by  Alexander  among 
his  four  generals,  Cassander,  Lysimachus, 
Ptolemy,  and  Seleucus.  The  thighs  of  brass 
have  been  thought  to  represent  the  kingdoms 
of  the  Seleucidse,  in  Syria,  and  the  Lagidae, 
in  Egypt ;  which  constituted  the  last  branches 
of  the  Greek  empire. 

The  fourth  kingdom  is  pointed  out  by  the 
image  having  "legs  of  iron  ;  and  feet,  part  of 
iron  and  part  of  clay."  The  interpretation 
is,  that  it  shall  be  "  strong  as  iron,"  and  shall 
"  break  in  pieces  and  bruise."  To  the  Mace- 
donian or  Grecian  succeeded  the  Roman  em- 
pire, whose  iron  temperament,  evinced  alike 
in  the  valor  and  hardiness  of  the  people,  and 
the  vigor,  perseverance,  and  oppressive  con- 
sequences of  their  military  achievements,  and 
whose  division  into  the  Eastern  and  Western 


50 

empires,  verify  the  two  legs  of  the  image. 
This  emblem  may  also  have  a  further  and 
more  specific  reference  to  those.  Imperial 
persecutions  of  the  church  of  Christ,  which 
have  spread  their  sanguinary  hue  over  the 
pages  of  history,  stained  the  memory  of  their 
perpetrators  with  the  deepest  dye  of  guilt,  and 
accumulated  upon  their  heads  a  weight  of 
fearful  responsibility. 

The  feet  and  toes  being  "  part  of  iron  and 
part  of  clay,"  exhibits  the  division  of  the  king- 
dom, and  its  finally  enfeebled  state,  "being 
partly  strong  and  partly  weak ;"  through  the 
relaxation  of  ancient  discipline,  and  by  "ming- 
ling with  the  seed  of  men" — or,  in  conse- 
quence of  the  intermarriages  and  leagues  with 
the  nations  that  inundated  them  from  the 
North,  but  with  whom,  nevertheless,  they 
could  not  amalgamate.  The  toes  may  repre- 
sent the  kingdoms  which  resulted  from  the 
entrance  of  the  Goths,  Huns,  and  Vandals, 
who  were  at  first  permitted  to  settle  within 
the  Roman  precincts,  though  they  afterwards 
become  independent.  But  the  Homan  and 
Northern  nations  were  so  dissimilar  in  their 
habits  arid  character,  that  they  never  could 
form  one  uniform  people. 

It  may  be  inquired  why  only  four  empires 
are  exhibited  in  this  prophecy  ?  The  reason 
probably  is,  that  those  were  the  empires  with 
whom  the  Jews  came  in  contact,  and  by  whom 


51 


they  were  oppressed.  The  Turks,  indeed, 
conquered  Palestine,  but  not  while  the  Jews 
held  possession  of  the  country. 

The  "  stone  which  smote  the  image,"  is 
explained  by  Daniel  as  referring  to  the  set- 
ting up  of  the  kingdom,  which  is  to  stand  upon 
the  ruins  of  preceding  empires. 

Bishop  Chandler  has  justly  remarked,  that, 
by  the  stone  being  a  species  of  mineral  alto- 
gether different  from  that  of  which  the  image 
was  composed,  it  was  implied,  that  "  this  new 
kingdom  should  be  not  only  different  in  num- 
ber, or  a  distinct  empire,  but  of  another  na- 
ture from  that  of  the  image."  The  concur- 
rent opinion  of  the  best  expositors  may  justify 
us  in  assuming  that  the  stone  which  was  "  cut 
out  of  the  mountain  without  hands,"  and 
"  smote  the  image,"  is  an  adumbration  of  the 
kingdom  of  Christ.  The  correspondence 
of  the  figure  with  the  facts,  and  with  other 
descriptions  in  the  sacred  volume,  appears 
sufficiently  to  verify  this  application.  Bishop 
Newton  remarks,  that  "  the  fathers  generally 

apply  this  to  Christ  himself but  it 

should  rather,"  he  says  "  be  understood  of  the 
kingdom  of  Christ,  which  was  formed  out  of 
the  Roman  empire,  not  by  number  of  hands, 
or  strength  of  armies,  but  without  human 
means  and  the  virtue  of  second  causes."  It 
seems  more  strictly  consonant  to  the  spirit  of 
this   prophetic  vision,  in  which  the  head  of 

5 


52 


gold  is  to  be  regarded  as  comprehending  Ne- 
buchadnezzar and  his  dominions,  to  consider 
both  Christ  personally,  and  Christ  in  his  go- 
vernment, that  is,  Christianity,  as  equally  re- 
presented. The  term  stone  is  frequently  ap- 
plied to  Christ  in  prophecy.  Compare  Gen. 
xlix.  24,  Isa.  xxviii.  16,  Psalm  cxviii.  22,  Matt, 
xxi.  42,  Mark  xii.  10,  Luke  xx.  17,  Acts  iv. 
10,  11,  Eph.  ii.  20,  1  Peter  ii.  4—8.  The 
word  mountain,  into  which  the  stone  is  said  to 
expand,  is  also  employed  as  descriptive  of  the 
establishment  of  the  Saviour's  dominion  in 
"the  last  days,"  Isa.  ii.  2.  The  stone  is  de- 
scribed as  "  cut  out  of  the  mountain,"  which 
may  be  conceived  to  refer  to  the  locality  of 
the  kingdom,  namely,  the  mountainous  coun- 
try of  Judea.  It  is  further  affirmed,  to  be  cut 
or  torn  out  "  without  hands,"  that  is,  without 
human  hands  :  it  was  to  be  accomplished 
solely  by  the  power  of  God.  An  illustrative 
expression  may  be  found  in  the  epistle  to  the 
Corinthians.  The  body  to  be  possessed  at 
the  resurrection  is  characterized  as  "  a  house 
not  made  with  hands,"  2  Cor.  v.  1. 

The  stone  is  seen  to  "  break  in  pieces  the 
iron,  the  brass,  the  silver,  and  the  gold  ;"  and 
they  became  "  like  the  chaff  of  the  summer 
threshing-floors,"  which  "  the  wind  carried 
away,  that  no  place  was  found  for  them."  The 
expression  alludes  to  the  threshing-floors  in 
Eastern  countries,  which  were  usually  placed 


53 

*m  the  tops  of  hills.  In  such  a  situation  the 
chaff  would  be  easily  dispersed ;  and  thus  a 
striking  image  is  supplied,  expressive  of  total 
demolition.  Literally,  the  kingdoms  repre- 
sented in  the  colossal  statue,  fell  successively, 
and  only  during  the  progress  of  ages ;  so  that 
the  several  metallic  emblems  were  not  in  his- 
tory "  broken  in  pieces  together"  This  ac- 
count, however,  has  been  supposed  to  find  its 
verification  in  the  fact  that  the  political  des- 
potism and  pagan  idolatry  common  to  all,  and 
which  might  be  regarded  as  concentrated  in 
the  last,  were  destroyed  in  the  subversion  of 
the  Roman  empire ;  but,  perhaps  it  may  be 
sufficient  to  consider  it  simply,  as  a  general 
representation  of  the  entire  overthrow,  at  what- 
ever period,  of  all  these  kingdoms,  their 
branches,  and  dependencies.  The  whole  is, 
in  reality,  a  map  of  time  to  come,  or  as  Bishop 
Hurd  observes,  "  the  four  kingdoms  of  Daniel 
forma  prophetic  geography,  being  considered, 
in  the  eye  of  prophecy,  as  coexistent,  and  as 
still  alive."  It  would  scarcely  have  comported 
with  the  dignity  of  the  description,  to  have 
exhibited  the  predicted  ruin  in  detail ;  and 
Daniel  describes  as  with  one  stroke  of  his 
pen,  the  glance  of  his  prophetic  eye  over  the 
ages  and  revolutions  of  a  mysterious  futurity. 
Of  "  the  kingdom  of  heaven,"  it  is  declared 
that  "  it  shall  never  be  destroyed,"  as  the  pre- 
ceding empires  were  ;  and  that  it  "  shall  not 


54 


be  left  to  other  people,"  but  shall  become  "a 
great  mountain,"  and  "  fill  the  whole  earth." 
The  prophecy  also  intimates  that  "  it  shall 
stand  forever." 

Dr.  Homes  remarks,  that  "  the  meaning  of 
the  continuance  of  this  monarchy  of  Christ 
forever,  doth  not  signify  that  it  should  never 
have  any  end,  as  if  Christ  should  never  lay 
down  his  power  of  government ;  for  the  con- 
trary is  expressed  in  1  Cor.  xv.  24,  28  ;*  but 
the  meaning  is  this  ;  first,  it  shall  never  be 
destroyed  (v.  44),  that  is,  shall  not  end  with  a 
devastation  and  desolation,  as  the  former 
monarchies  did  ;  secondly,  it  shall  not  be 
'  left  to  other  people ;'  that  is,  other  people 
shall  never  succeed  the  saints  to  possess  it,  as 
another  people  successively  succeeded  and 
possessed  the  other  monarchies ;  thirdly,  that 
the  end  of  this  monarchy  of  Christ  (so  far  as 
it  may  have  an  end),  is  only  formally,  of  the 
power  or  mode  of  government  by  Christ,  who 
resigns  his  power  to  God  himself;  not  ma- 
terially,  for  the  saints  shall  continue  for  ever, 
eternally  happy,  under  the  wing  of  the  beati- 
fical vision  of  God  himself."  This  may  be 
regarded  as  a  correct  interpretation  of  the 
phrase  in  question.     In  strictness,  the  king- 

*  •*  Then  cometh  the  end,  when  he  shall  bavc  delivered  up  the 
kingdom  to  God,  even  the  Father ;  when  he  shall  have  put  down  alV 
rule,  and  all  authority,  and  power. — And  when  all  things  shall  be 
subdued  unto  him,  then  shall  the  Son  also  himself  be  subject  unto» 
him  that  put  all  things  under  him,,  that  God  may  be  all  in  alk* 


55 

dom  of  Christ  in  the  external  form  of  it,  will 
be  delivered  up  to  the  Father,  and  terminate  ; 
but  in  reality,  as  to  the  identity  of  its  subjects, 
it  will  continue.  The  earthly  will  flow  into 
and  intermingle  with  the  heavenly  population, 
merging  into  it,  like  a  stream  into  the  ocean, 
or  a  morning  beam  into  perfect  day.  It  will, 
therefore,  incomparably  surpass  all  other  em- 
pires in  extent  and  duration ;  being  both  uni- 
versal and  immortal. 

Brightly  and  gloriously  does  this  vision 
arise  before  the  eye  of  faith  !  How  insignifi- 
cant are  all  governments,  even  the  greatest, 
to  that  of  the  Saviour,  which  not  only  com- 
bines every  element  of  true  grandeur  in  its 
constitution,  but  embraces  in  its  range  of  in- 
fluence unnumbered  nations  and  countless 
myriads  of  souls  !  What  fading  pieces  of 
successive  pageantry  are  "  the  kingdoms  of 
this  world,  and  all  the  glory  of  them,"  to  the 
everlasting  reign  of  the  Son  of  God  !  To  be 
a  subject  of  this  kingdom,  to  share  in  its  bless- 
edness, to  be  eternally  associated  with  its 
people,  and  their  king  must  be  to  be  elevated 
to  the  height  of  all  glory — to  the  very  summit 
of  our  intellectual,  sanctified,  and  immortal 
nature. 

In  those  moments  of  spiritual  enjoyment  of 
which  the  Christian  is  sometimes  conscious  in 
contemplating  this  scene  of  transcendant  at- 
traction ;  how  vain  do  all  other  subjects  ap- 

5* 


5G 

pear,  even  those  which  otherwise  possess  the 
deepest  general  or  personal  interest !  Into 
what  a  speck  and  an  atom  does  our  ascent 
into  this  worldly  theme  appear  to  sink  this 
"  present  evil  world  !"  What  contemptible 
nothingness  seems  to  characterize  not  only  all 
that  is  common  and  even  appropriate  in  the 
pursuits  of  life,  but  even  all  that  is  most  valued, 
most  eagerly  sought,  and  most  loudly  applaud- 
ed !  Still  it  is  needful  to  remember  that  the 
most  delightful  and  splendid  visions  of  the 
future,  ought  not  to  divert  us  from  the  duties 
of  the  present ;  that  we  must  not  aim  to  "build 
tabernacles"  on  the  mount,  for  the  mere  in- 
dulgence of  a  contemplative  piety,  but  willing- 
ly descend,  though  with  sanctified  emotions, 
into  the  realities  of  life ;  and  that  activity  in 
the  service  of  Christ,  combined  with  medita- 
tion upon  his  character,  a  sense  of  his  love, 
and  a  conscious  participation  in  the  glory  of 
his  kingdom,  constitutes  at  once  the  most 
privileged  and  the  most  useful  condition  of 
existence. 

To  this  practical  application  of  the  subject 
we  may  be  the  more  incited  by  recollecting, 
in  connexion  with  the  fading  nature  of  all 
earthly  dominions  and  governments,  though 
they  embrace  several  successive  generations, 
the  still  greater  fragility  and  brevity  of  indi- 
vidual life.  If  empires  occupy  but  a  com- 
parative moment  in  the  flux  of  ages,  what  shall 


57 

we  think  of  our  "  appointed  season  on  the 
earth  ?"  Is  it  not  a  temporary  bubble  on  the 
stream ;  or,  as  the  Scriptures  express  it,  "  a 
vapor,  that  vanishes  away  ?"  But  yet  it  has 
everlasting  associations  ;  and  those  associa- 
tions originate  in  present  character,  which  is 
therefore  the  elementary  principle  of  our  im- 
mortal destiny.  The  question  whether  we 
love  Christ  supremely,  or  the  world — whether 
we  live  to  promote  his  glory,  and  advance  the 
interests  of  his  church,  or  subserve  our  own 
selfishness,  prejudice  and  passion, — whether 
we  are  obedient  to  him,  or  "  serve  divers  lust 
and  vanities," — will  soon  be  answered,  if  any 
of  us  should  now  feel  repugnant  to  a  direct 
and  conscientious  reply,  in  our  enthronement 
amidst  the  splendors  of  the  celestial  kingdom, 
or  our  depression  to  the  depths  of  infernal 
darkness  and  despair. 


LECTURE    V. 


CONTINUATION    OF  DANIEL  II.     36— 45, 

AND  46—49. 


Having,  in  the  preceding  Lecture,  given  an 
explanation  of  the  symbolical  language  of 
Nebuchadnezzar's  dream,  which  harmonizes 
in  general  with  the  opinions  of  the  most  dis- 
tinguished commentators,  I  have  left  for  pre- 
sent consideration  the  question  of  time,  as 
indicated  by  the  words  "  in  the  days  of  these 
kings,"  and  subsequent  expressions.  In  re- 
ferring to  the  sentiments  of  others,  be  it  un- 
derstood that  they  are  not  pleaded  as  authori- 
ties ;  but  while  pursuing  our  own  course  of 
investigation,  it  is  satisfactory  to  find  the  sub- 
stantial concurrence  of  those  who  have  given 
the  greatest  attention  to  the  prophetic  por- 
tions of  Holy  Writ,  and  who,  though  they 
have  been  sometimes  charged  with  following 
each  other  implicitly,  afford  ample  evidence, 
in  their  differences  upon  subordinate  points, 
of  the  independent  character  of  their  indivi- 
dual inquiries.     Never  having  seen  the  sub- 


:T9 


ject  before  us  exhibited  in  a  precisely  similar 
manner,  a  candid  consideration  may  be  fairly 
demanded,  while,  after  a  very  careful  research, 
I  proceed  to  give  the  result  of  my  own  deci- 
ded judgment.  Let  us,  however,  "  wrestle"  in 
prayer  to  the  "  Father  of  Lights,"  that  if  in 
any  thing  we  err,  our  minds  may  be  irradiated 
and  rectified  by  the  more  abundant  illumina- 
tions of  his  Holy  Spirit. 

Some  interpret  the  predictions,  "  in  the 
days  of  these  lungs  shall  the  God  of  heaven 
set  up  a  kingdom,  which  shall  never  be  de- 
stroyed," (v.  44.)  and  "  thou  sawest  that  the 
stone  was  cut  out  of  the  mountain  without 
hands,  and  that  it  brake  in  pieces  the  iron,  the 
brass,  the  clay,  the  silver,  and  the  gold,"  (v. 
45)  as  referring  exclusively  to  the  final  period 
of  the  world,  when  the  ten  monarchies,  which 
arose  in  the  decline  of  the  Roman  empire, 
shall  approximate  the  termination  of  their 
power;  consequently  they  allege  that  the 
prophecy  is  to  be  regarded  as  still  waiting  for 
its  accomplishment :  others  believe  that  the 
allusion  is  to  the  period  of  the  first  coming  of 
Christ,  and  the  establishment  of  Christianity, 
which  they  deem  the  "  setting  up  of  the  king- 
dom," or  the  commencement  of  that  spiritual 
dominion  of  the  Son  of  God  in  the  hearts  of 
men,  which  will  result  in  the  glory  of  the  mil- 
lenial  dispensation.  The  question  therefore 
resolves  itself  into  this,  whether  we  are  to  con- 


60 

sider  the  kingdom  of  Christ  as  established  at 
the  introduction  of  his  gospel,  or  whether  it 
is  yet  to  be  begun  by  his  personal  appearance 
to  introduce  his  kingdom  and  commence  his 
reign.  The  sentiments  which  I  have  been  led 
to  entertain  on  this  subject  are  developed  in 
the  following  particulars. 

1.  As  in  the  common  language  of  prophecy, 
Icings  are  to  be  taken  as  representing  king* 
doms,  and  as  in  this  vision  four  kingdoms  only 
arc  named,  and  the  image  is  presented  in  the 
prophetic  dream  as  a  splendid  whole,  it  seems 
most  natural,  if  not  inevitable,  to  understand 
the  expression  as  referring  to  one  of  the  four 
kingdoms  in  question,  that  is,  necessarily,  the 
last  of  them  ;  which  is,  the  Roman  empire. 
Although  the  toes  are  mentioned  as  well  as 
the  feet,  and  although  this  figure  may  find  its 
exemplification  in  the  subdivision  of  that  em- 
pire into  the  smaller  states,  which  arose  after 
the  northern  incursions,  yet  these  arc  not 
specified  in  this  part  of  the  prophecy  ;  that  is, 
the  toes  are  not  mentioned  as  kingdoms,  while 
the  empires  are.  By  "  these  kings"  therefore, 
must  be  intended  the  kings,  that  is,  kingdoms 
which  have  been  previously  enumerated.  Con- 
sequently, "  in  the  days  of  these  kings,"  means 
in  the  time  of  the  Roman  empire. 

2.  That  the  prediction  of  the  stone  does 
not  refer  exclusively  to  the  ultimate  period  of 
the  world,  appears  evident  from  the  distinct- 


Gl 


ness  of  the  intimation  that  it  would  strike  the 
image  upon  the  feet,  not  upon  the  toes  :  the 
latter  are  mentioned  after  the  former,  as,  ac- 
cording to  the  general  construction  of  the 
statue,  subsequent  in  time.  Consequently,  tho 
empire  of  Rome  was  to  be  smitten  when  in  its 
strength,  or  before  the  division  into  several 
kingdoms.  This  interpretation  is  verified  by 
the  fact,  that  Christ  was  born  in  the  reign  of 
Augustus,  and  the  apostolic  labors  extended 
to  the  period  of  the  commencing  decline  of 
Roman  power, 

3.  To  consider  these  representations  as 
solely  applicable  to  the  period  of  the  second 
coming  of  Christ,  would  be  to  suppose  that  the 
whole  of  his  first  manifestation,  and  of  all  that 
resulted  from  it  in  the  early  diffusion  of  Chris- 
tianity, and  its  subsequent  and  existing  exten- 
sion were  entirely  overlooked  by  the  spirit  of 
prophecy.  The  great  events  belonging  to  the 
history  of  Christianity  for  nineteen  or  twenty 
centuries,  would  not  then  acquire  even  the 
notice  of  the  least  important  transaction. — 
But  can  we  really  conceive  that  the  first  ap- 
pearance of  Christ,  which  in  its  character  was 
more  remarkable,  and  in  its  moral  results  in- 
finitely more  magnificent  than  all  the  glory 
which  can  be  supposed  to  invest  the  political 
empires  of  the  world,  were  their  glory  to  be 
viewed  as  in  their  combined  and  concentra- 
ted effulgence  ; — can  it  be  presumed  that  the 

'L 


62 


Saviour's  manifestation  in  our  nature,  the  mis- 
sionary labors  of  his  apostles,  the  spread  and 
subsequent  influence  of  his  religion  for  suc- 
cessive ages,  should  be  kept  out  of  view,  and 
as  it  were  forgotten,  in  this  map  of  future  time  ? 
Was  there  indeed  no  place  in  the  scene  for 
the  wonderful  revealings  of  incarnate  love  ? 

4.  It  has  already  been  shown  that  the  term 
stone  has  a  specific  reference  to  the  person, 
work  and  influence  of  the  Redeemer.  .  It  may 
be  said,  that  the  reference  would  be  no  less 
personal  were  it  presumed  to  adumbrate  his 
final  appearing  ;  but — 

5.  The  comparative  insignificance  of  a 
stone,  seems  more  accordant  with  other  re- 
presentations in  Scripture  of  his  personal 
meanness,  as  well  as  the  insignificance  of 
Christianity  in  its  first  promulgation,  than  is 
consistent  with  the  inspired  representations 
of  his  ultimate  appearance.  He  was  "a  root 
out  of  dry  ground  ;"  he  had  "no  form  or  come- 
liness ;"  he  was  "despised  and  rejected  of  men, 
a  man  of  sorrows  and  acquainted  with  grief." 
It  is  scarcely  conceivable,  that  the  ultimate 
appearance  of  Christ  "in  the  glory  of  the 
Father,  and  all  the  holy  angels  with  him," 
can  be  made  to  comport  with  this  emblem, 
which  so  well  accords  with  the  lowliness  of 
his  first  advent,  and  the  contracted  sphere  of 
the  gospel  in  its  early  propagation. 

6.  The  "setting  up  of  a  kingdom,"  is  phra- 
seology which  well  harmonizes  with  the  his- 


63 

torical  fact.  It  implies  time  and  labor,  such 
as  is  usually  bestowed  on  important  works  ; 
and  admits  of  an  easy  explanation  in  the  con- 
flict of  opposing  parties  and  principles,  during 
the  period  of  what  may  be  termed  the  com- 
mencement of  Christianity.  The  heathen 
empire  of  Rome  was  forcibly  struck  when 
the  apostles  fulfilled  their  Lord's  commission, 
in  going  forth  "to  preach  the  gospel  to  every 
creature,"  and  fell  to  pieces,  when  Constan- 
tine,  in  A.  D.  331  issued  an  edict,  command- 
ing the  destruction  of  all  heathen  temples. — 
It  has  been  alleged,  that  smiting  the  image, 
and  breaking  it  in  pieces,  is  ill  suited  to  the 
evangelical  account  of  the  "  meekness  and 
gentleness  of  Christ,  and  the  holy  subduing 
influences  of  Christianity.  This  objection 
arises  out  of  a  contracted  view  of  the  subject ; 
for  however  mild  the  spirit  of  our  divine  Mas- 
ter, and  of  our  holy  religion,  the  diffusion  of 
its  principles  inflicts  a  blow,  tremendous  and 
destructive,  upon  the  vice,  infidelity,  and 
superstition  of  the  world.  What  is  gentle 
may  yet  be  powerful.  Of  this,  nature  itself 
affords  ample  illustration. 

7.  The  growth  of  the  stone  into  a  mountain, 
is  another  evidence  that  the  spirit  of  prophecy 
intended  to  represent  a  gradual  increase  of 
Christianity,  rather  than  a  splendid  manifes- 
tation, for  the  purpose  of  an  instantaneous 
and  universal  diffusion  of  millenial  glory  and 


64 


influence.  It  is  difficult  to  perceive  by  what 
possible  construction  of  words  the  figure  of 
"  a  stone  becoming  a  mountain,"  can  be  made 
exclusively  to  represent  the  circumstances  of 
Christ's  second  advent ;  but  if  we  consider  it 
to  describe  the  progression  or  growth  of  the 
religion  of  Jesus,  from  the  period  of  its  pro- 
mulgation, to  its  predestined  universality,  it 
seems  to  correspond  with  the  manner  and  de- 
gree of  its  prevalence  to  the  present  time, 
and  the  general  expectation  of  the  Christian 
church,  arising  from  this  and  similar  predic- 
tions, with  regard  to  the  splendid  future. 

One  objection  has  been  made  to  this  view 
of  the  subject,  which  has  in  it  some  plausi- 
bility, but  which,  nevertheless,  appears  upon 
examination  to  be  devoid  of  force.  How,  it 
is  inquired,  can  it  be  affirmed  that  the  kingdom 
of  Christ  has  been  gradually  extended,  so  as 
to  be  likely  to  fill  the  earth,  when  we  consider 
the  frequent  decay  of  its  influence,  and  the 
narrow  boundaries  within  which  it  is  even 
now,  after  the  lapse  of  eighteen  centuries, 
confined  ?  To  this  it  may  be  replied,  that, 
in  the  interpretation  of  prophecy,  it  is  requi- 
site to  take  large  and  comprehensive  views  of 
time  and  space.  It  is  not  to  individual  ob- 
jects, so  much  as  to  great  outlines  and  promi- 
nent events,  that  our  attention  is  to  be  direct- 
ed. Prophecy  places  us  as  on  the  summit  of 
a  lofty  rock,  whence  we  are  invited  to  survey 


65 

fl.n  immense  expanse,  skirted  by  a  dim  and 
{indefinable  horizon,  It  is  not  the  figure  or 
the  particular  movement  of  the  billows  of  this 
ocean  we  are  to  regard,  so  much  as  the  mighty 
whole  :  it  is  not  so  much  the  advance  or  re- 
trocession of  each  wave,  as  the  progress  of  the 
tide  itself,  which  is  to  claim  our  attention. — 
Christianity  may  flow  or  ebb  in  respect  to  its 
influence,  in  particular  places  or  times  ;  but 
the  question  regards  not  what  may  be  the 
state  of  this'or  that  country  at  a  given  period, 
or  even  whether  a  succeeding  period  presents 
Christianity  as  more  extended  geographically, 
than  in  the  age  which  preceded  it ;  the  ques- 
tion mainly  regards  the  stability  of  its  princi- 
ples, the  various  directions  it  may  take,  and 
the  indications  it  may  contain  within  itself, 
or  which  may  be  made  manifest  by  the  opera- 
tions of  Providence,  of  its  ultimate  and  uni- 
versal prevalence. 

To  require  that  we  should  vindicate  the 
prophetic  statement  as  significant  of  a  gradual 
progress  of  religion  in  the  earth,  by  showing 
that  it  has  literally,  from  year  to  year,  or  even 
from  one  generation  to  another,  increased  in 
an  uninterrupted  succession  of  obvious  events, 
constituting  a  regular  diffusion,  is  surely  too 
severe  a  demand  ;  and  is  like  asking,  in  order 
to  verify  the  vision,  that  we  should  mark  the 
dimensions  of  the  stone  each  day  or  each 
year,  as  it  is  becoming  a  mountain.     To  take 


66 

another  scriptural  image,  which  describes  the 
progress  of  truth,  it  is  like  "a  grain  of  mus- 
tard seed,"  or  it  is  like  "a  handful  of  corn 
that  was  sown  in  the  earth."  The  progress 
of  vegetation  may  suffer  many  interruptions, 
and  may  seem  at  times  to  recede  and  decline, 
while  it  is  in  fact  upon  the  whole  advancing 
to  the  maturity  of  verdure,  or  of  harvest :  so 
the  fluctuations  which  affect  the  cause  of 
Christ,  in  its  different  localities  or  subdi- 
visions, do  not  prevent  its  steady  progress  to 
universal  dominion. 

It  has  been  urged,  as  an  objection  to  this 
interpretation,  that  there  does  not  seem  to 
have  been  much  growth  towards  the  mountain 
since  the  apostolic  age.  Christianity,  it  is 
intimated,  is  far,  very  far,  from  filling  the 
whole  earth.  But  the  remark  is  inapplicable, 
for  two  reasons  :  first,  that  when  the  stone  is 
to  become  a  great  mountain,  and  to  fill  the 
earth,  is  not  stated,  nor  whether  it  shall  be 
throughout  the  entire  period  a  gradual  pro- 
cess, nor  whether  it  may  not  remain  for  cen- 
turies without  any  very  apparent  enlargement, 
and  then  rapidly  swell  to  the  dimensions  of  a 
mountain  ;  and  secondly,  that  comparing  the 
present  times  with  the  past,  there  is  both  a 
real  increase  of  religion  as  to  geographical 
extent  in  islands,  kingdoms  and  continents, 
many  of  them  unknown  to  exist  till  later  ages, 
and  others  remaining  until  recently  altogether 


67     *&£ik& 

unenlightened;  and  there  are  also  elements  of 
increase  at  work,  and  prognostications  of  it 
in  the  moral  heavens,  to  be  seen  in  the  activi- 
ties of  the  Christian  world. 

8.  A  further  confirmation  of  our  views  is 
derived  from  the  Saviour's  assurance  to  the 
disciples  before  his  ascension,  "All  power  is 
given  unto  me  in  heaven  and  in  earth."  The 
idea  that  this  power  should  not  be  exercised, 
nor  even  begin  to  be  exercised,  for  nearly  two 
thousand  years,  seems  inharmonious  with  the 
plain  implication  of  the  passage,  and  unsuit- 
able to  the  character  of  the  Christian  dispen- 
sation. Often  indeed  it  has  been  said,  not 
without  sarcasm,  consistently  with  the  former 
statement,  that  if  Christ  assumed  his  power  at 
that  time,  it  must  be  confessed  to  be  very 
limited,  and  his  dominion  at  present  is  inex- 
plicably small.  How,  it  is  asked,  can  he  have 
exercised  his  power,  or  commenced  his  kingr 
dom,  when  so  few  amongst  mankind  have 
hitherto  yielded  to  his  authority  ?  Where  is 
this  kingdom  to  be  found  ?  The  question  pro* 
ceeds  on  the  false  assumption,  that  to  verify 
the  promise,  it  is  necessary  to  suppose  that  he 
must  at  once  exercise  all  the  power  he  pos- 
sesses, or  at  least  have  a  large  dominion.  But 
we  recognize  the  existence  and  the  manifes- 
tation of  that  power  in  every  converted  soul. 
It  is  the  putting  forth  of  a  spiritual  energy 
and  influence  which  none  but  himself  posses- 

6* 


68 

ses ;  the  sunrise  of  that  glory  which  will  at  last 
illuminate  the  universe.  It  is  as  truly  a  dis- 
play of  that  power  which  is  peculiarly  his  own, 
as  if  he  were  actually,  as  he  will  be  eventual- 
ly, advanced  to  the  throne  of  illimitable  sov- 
reignty  and  rule. 

Will  any  one  who  is  capable  of  apprecia- 
ting the  worth  of  an  immortal  soul,  its  de- 
generate state,  the  curse  that  has  fallen  upon 
it,  the  misery  of  which  it  is  susceptible,  and 
to  which  it  is  exposed  by  sin,  and  on  the 
other  hand,  its  possible  blessedness,  as  re- 
deemed and  sanctified,  in  the  mysterious  ca- 
reer of  eternity — will  any  one,  duly  impress- 
ed with  these  views,  refuse  to  estimate  this 
moral  dominion,  even  in  a  single  instance,  as 
really  greater  and  more  glorious  than  the 
political  or  temporal  government  of  a  world  ? 
Other  things  being  equal,  numbers  may  un- 
questionably form  an  item  in  the  grand  ac- 
count of  empire,  but  is  it  the  only  or  the  chief 
consideration  ?  Is  it  a  question  of  arithmetic 
or  of  morals  ?  Is  Christ  declared  to  be  a 
king  because  of  the  multitude,  or  the  charac- 
ter of  the  minds  over  whom  he  reigns,  or  is 
destined  to  reign  ?  Is  it  not  an  anomalous 
idea  that  though  already  millions  have  owned 
his  sceptre,  he  has  no  kingdom,  because  it 
has  not  hitherto  included  the  universal  world  ? 
— Yes,  even  millions  have  obeyed  him,  and 
accumulating  multitudes  are    still  flocking  to 


69 

the  standard  of  salvation.  "  Christianity," 
says  Gibbon,  "  erected  the  triumphant  banner 
of  the  cross  on  the  ruins  of  the  capitol.  Nor 
was  the  influence  of  Christianity  confined  to 
the  period  or  the  limits  of  the  Roman  empire. 
After  a  revolution  of  thirteen  or  fourteen  cen- 
turies, that  religion  is  still  professed  by  the 
nations  of  Europe,  the  most  distinguished  por- 
tion of  human  kind  in  arts  and  learning  as 
well  as  in  arms.  By  the  industry  and  zeal  of 
the  Europeans,  it  has  been  widely  diffused  to 
the  most  distant  shores-  of  Asia  and  Africa ; 
and  by  the  means  of  their  colonies,  has  been 
firmly  established  from  Canada  to  Chili,  in  a 
world  unknown  to  the  ancients."  Had  this 
celebrated  historian  lived  to  witness  the  evan- 
gelical and  missionary  labors  and  successes 
of  the  present  day,  and  could  he  have  duly 
appreciated  them,  his  picture  might  have  been 
far  more  glowing  and  illustrative. 

If,  therefore,  the  erection  of  the  kingdom  of 
Christ  be  referred  to  the  period  of  the  mille- 
nium,  or  of  his  second  appearance,  it  follows 
that  at  present  Christ  has  not  commenced  his 
kingdom,  I  am  aware  that  this  is  the  senti- 
ment of  many  excellent  men,  who  formed  upon 
the  supposition  an  entirely  new  scheme  of 
prophecy.  The  source  of  this  fallacy  ap- 
pears to  be  the  exclusive  and  uniform  appli- 
cation of  the  phrase  "  kingdom  of  God,"  or 
"  of  heaven,"  to  the  final  manifestation  of  the 


70 


Saviour.  In  the  New  Testament,  however, 
it  is  obviously  employed  with  reference  to  the 
establishment  of  the  Christian  religion  by 
Christ  and  his  apostles.  The  kingdom  of 
God,  observes  the  late  Mr.  R.  Hall,  is  "  a 
phrase  which  is  constantly  employed  in  Scrip- 
ture to  denote  that  state  of  things  which  is 
placed  under  the  avowed  administration  of  the 
Messiah,  and  which  consequently  could  not 
precede  his  personal  appearance.  But  du- 
ring his  residence  on  earth,  until  his  resur- 
rection, this  kingdom  is  uniformly  represented 
as  future,  though  near  at  hand."  (Works  vol. 
ii.p.  190.) 

Let  us  seriously  consider  the  following  ci- 
tations. "  If  I  cast  out  devils  by  the  spirit  of 
God,  then  the  kingdom  of  God  is  come  unto 
you."  (Matt.  xii.  28.)  That  our  Saviour 
did  eject  demons  at  that  time  is  unquestion- 
able. The  Apostles  were  directed  to  say  to 
those  among  whom  they  performed  miracles, 
"  The  kingdom  of  God  is  come  nigh  unto  you." 
(Luke  x.  9.)  The  evangelist  Luke  thus  ex- 
presses himself,  "  The  kingdom  of  God  \s 
within  you."  This  intimates  its  existence  at 
the  time,  in  the  hearts  of  believers,  and  ac- 
cords with  the  apostle's  statement  when  wri- 
ting to  the  Romans  :  "  The  kingdom  of  God  is 
not  meat  and  drink ;  but  righteousness,  and 
peace,  and  joy  in  the  Holy  Ghost."  (Rom. 
xiv.  17.)     But  the  true  rendering  of  tne  ori- 


71 

ginal  is,  "  The  kingdom  of  God  is  among  you" 
which  is   very  express  as  to  this  point.     An 
attempt  has  been  made  to  neutralize  the  force 
of  this  declaration,  by  referring  to  the  occa- 
sion of  the  parable  spoken  by  our  Lord  re- 
specting the  nobleman  who  went  into    a  far 
country.     He  had  said  to  Zaccheus,   "  This 
day  is   salvation  come    to  this  house  ;"  and 
"  because   he  was  nigh  to  Jerusalem,  and  be- 
cause they  thought  that  the  kingdom  of  God 
should  immediately   appear;"  he,  correcting 
this  notion  by  the  representation  of  the  ten 
talents  given  to  be  employed  for  the  benefit 
of  tht;  owner  of  an  estate  in  his  absence.   The 
sense  is  sufficiently  plain.     They  thought  ns 
he  had  said  salvation  is  vu/tie,    and   lib  ho    was 
going  to  Jerusalem,  that  the  temporal  kingdom 
which  they  imagined  he  came  to  establish,  was 
about  to  be  set  up  in  the  Jewish  capital.     He 
intimates  that  they  did  not  comprehend  the 
nature  of  his  kingdom,  for  in    fact  its  being 
revealed  or  made  to  appear  (which  is  the  sense 
of  the  original)  in  its  fullest  glory  would  be 
at  another  time,   and   in  a  different  manner 
from  what  they  anticipated.     The  term  re- 
vealed or  made  to  appear,  may  be  viewed  as 
strikingly  illustrative,  by  contrasting  it  with 
the  fact  of  his  frequent  efforts  to  conceal  his 
miracles    and  his  glory.     In  writing  to   the 
Colossians,  Paul  adverts  to  the  conversion  of 
believers,  in  these  words,  "  who  hath  delivered 


72 

us  from  the  power  of  darkness,  and  hath  trans- 
lated us  into  the  kingdom  of  his  dear  Son." 
Although,  therefore,  the  kingdom  of  Christ 
will  be  inexpressibly  more  glorious  than  it  was 
at  its  commencement,  or  than  it  has  hitherto 
appeared,  it  seems  impossible  scripturally  to 
deny  its  piesent  existence,  or  that  the  stone 
has  begun  the  predicted  work  of  demolition, 
which  will  issue  in  its  own  expansion  into  "  a 
great  mountain." 

Tor  the  more  complete  elucidation  of  this 
prophecy,  let  us  advert  to  the  correspondip.tr 
vision  contained  in  the  seventh  chapter,  which 
we  may  do  without  unduly  anticipating  the 
explanations  to  be  hereafter  given. 

Having  represented  by  symbolical  figures, 
different  from  those  already   mentioned,  the 
succession  of  empires,  Daniel    describes  an 
appearance  which  he  beheld  of  "  the  Ancient 
of  days"  coming  to  judge  the  power  which 
had  been  pre-eminent  for  idolatry,   will-wor- 
ship, and  a  persecuting    spirit,  and  to  take 
away  the    dominion    of    the    other   nations, 
though  their  political  existence  should  be  pro 
longed.     This  is  evidently  a  magnificent  per 
sonification  of  the  Deity  as  "  the  Father  ever 
lasting."     The  epithet  "  Son  of  man"  points 
out  with  equal  precision  and  certainty,  "Christ 
the  Lord,"  who  is  represented  as  coming  "  in 
the  clouds  of  heaven"  to  the  Ancient  of  days, 


73 

to  receive  "  dominion,  glory,  and  a  kingdom'5 
which  should  be  indestructible.  Upon  asking 
of  one  that  stood  by  for  an  explanation  of  this 
extraordinary  scene,  the  prophet  is  told  that 
"  the  saints  of  the  Most  High  shall  take  the 
kingdom,  and  possess  the  kingdom  for  ever, 
even  for  ever  and  ever."  It  is  added  that 
athe  kingdom  and  dominion,  and  greatness  of 
the  kingdom  under  the  whole  heaven,  shall  be 
given  to  the  people  of  the  saints  of  the  Most 
High,  whose  kingdom  is  an  everlasting  king- 
dom, and  all  dominions  shall  serve  and  obey 
him." 

Here  it  is  observable  that  though  the  An- 
cient of  days  is  said  to  give  the  Son  of  man  a 
kingdom  ;  the  saints  are  characterized  as  the 
saints  of  the  Most  High;  and  in  the  27th 
verse,  the  kingdom  which  they  possess  and 
which  he  has  given  is,  nevertheless,  still  de- 
clared to  be  his  kingdom,  so  that  all  domin- 
ions shall  serve  and  obey  him.  The  reason 
of  this  I  presume  to  be,  that,  as  Son  of  God, 
Christ  will  reign  over  the  mediatorial  king- 
dom,  which  will  finally  be,  as  the  apostle  de- 
clares, delivered  up  to  the  Father,  (1  Cor.  xv. 
24),  at  which  period  the  outward  form  or 
mode  of  Messiah's  separate  government  will 
subside  into  the  universal  and  immortal  em- 
pire of  Deity.  This  idea  appears  to  be  ex- 
pressed at  the  close  of  the  18th  verse  by  the 
addition  and  reduplication  of  the  words  "  for 
ever" — "  even  for  ever  and  ever." 


.. 


74 


The  saints  of  the  Most  High  are  said  to 
take  the  kingdom,  and  possess  the  kingdom." 
The  former  expression  must  either  signify 
secular  or  spiritual  subjugation — a  military  or 
moral  conquest.  But  the  progress  of  the 
gospel,  or  the  possession  which  it  will  ulti- 
mately obtain,  cannot  be  supposed  to  be  by 
the  "  right  and  power"  of  human  prowess. 
No  principle  of  Christianity  appears  to  sug- 
gest or  to  sanction  the  formation  of  armies  to 
subjugate  nations  to  its  authority,  and  enforce 
its  establishment  by  the  sword.  If,  therefore, 
it  be  a  moral  or  spiritual  dominion,  the  "  tak- 
ing possession  of  the  kingdom"  must  imply 
the  prevalence  of  Christianity  over  secular  in- 
terests, idolatrous  worship,  and  ecclesiastical 
domination.  Christ  will  be  acknowledged  as 
universal  king,  and  christians,  or  the  saints, 
constitute  his  subjects.  If  the  saints,  then, 
are  to  take  as  well  as  hold  possession  of  the 
kingdom,  it  must  be  cither  by  the  means  of 
temporal  power,  or  by  the  diffusion  of  their 
principles.  Can  we,  then,  in  consistence  with 
the  nature  of  Christianity,  suppose  that  this 
occupation  is  by  any  other  means  than  the 
communication  of  knowledge,  and  the  promo- 
tion of  purity,  good  will,  and  obedience  to 
Christ? 

Let  it  be  further  examined  what  explana- 
tion he  himself  gave  of  the  nature  of  his  king- 
dom when   his    mistaking  disciples,    whose 


75 

minds  were  encumbered  with  Jewish  preju- 
dices and  anticipations,  disputed  on  the  sub- 
ject of  their  claims  to  priority  in  the  kingdom 
of  heaven.  The  question  being  proposed  to 
Jesus,  "  Who  is  the  greatest  in  the  kingdom 
of  heaven  ?"  The  reply,  upon  the  supposi- 
tion that  his  kingdom  was  or  would  be  tem- 
poral, whether  it  was  to  be  understood  as 
then  or  to  be  hereafter  established,  must  na- 
turally have  contained  an  assurance  that  the 
greatest  would  be  the  individual  nearest  the 
royal  person,  and  entrusted  with  the  highest 
offices  of  the  state.  But  what  in  reality  was 
the  answer ;  and  does  that  answer  accord 
with  the  idea  of  a  temporal  or  a  spiritual  rule  I 
"And  Jesus  called  a  little  child  unto  him,  and 
set  him  in  the  midst  of  them,  and  said,  Verily, 
I  say  unto  you,  except  ye  be  converted,  and 
become  as  little  children,  ye  shall  not  enter 
into  the  kingdom  of  heaven.  And  whoso 
shall  receive  one  such  little  child  in  my  name, 
receiveth  me."  Compare  Mark  ix.  34,  Luke 
ix.  46,  Luke  xxii.  24 — 26.  When  Jesus  avow- 
ed himself  as  a  king,  in  answer  to  the  question 
of  Pilate,  he  neither  represented  his  kingdom 
as  altogether  future,  nor  as  in  its  principles 
and  forms  of  its  administration,  worldly.  "  My 
kingdom  is  not  of  this  world."  Great  stress 
has  been  laid  by  some  upon  the  term  now, 
used  in  the  concluding  part  of  the  same  de- 
claration.    John  xviii.  36.  They   plead   that 

7 


76 

the  clause  "  but  now  is  my  kingdom  not  from 
hence"  signifies,  that  it  was  not  then  begun. 
In  the  first  announcement  of  this  remarkable 
fact,  the  particle  now  is  omitted.  The  misun- 
derstanding may  probably  arise  in  some  mea- 
sure from  the  imperfect  translation  of  the 
passage  in  our  version ;  the  force  of  the 
original  is  this  :  "  My  kingdom  is  not  of  this 
world  :  if  my  kingdom  had  been  of  this  world, 
my  adherents*  would  have  prevented  my  fall- 
ing into  the  hands  of  the  Jews  ;  but,  as  they 
did  not,  it  is  evident  my  kingdom  is  not  of 
this  world."  Be  it  especially  remarked  that 
the  words  "  then  would  my  servants  fight," 
are  interposed  between  these  members  of  the 
sentence,  which  seem  tantamount  to  an  expli- 
cit assurance  of  the  spirituality,  and  of  the 
commencement  of  his  reign,  otherwise  they 
would  be  inapplicable.  To  render  the  time 
referred  to  the  more  obvious,  he  adds,  "  that 
I  should  not  be  delivered  to  the  Jews  ;"  which 
must  unquestionably  refer  to  himself  personal- 
ly, and  the  existing  circumstances  of  his  in- 
cipient kingdom.  In  further  explanation  of 
the  subject,  our  Lord  employed  the  following 
language  : — "  Ye  know  that  the  princes  of  the 
Gentiles  exercise  dominion  over  them,  and 
they  that  are  great  exercise  authority  upon 
them.  But  it  shall  not  be  so  among  you," — 
Matt.  xx.  25,  2G.t 

*  Vide  Campbell  in  loco. 

f  To  place  our  interpretation  of  John  xvii.  26  in  a  most  convincing 


77 

There  seems  to  be  only  one  point  of  diffi- 
culty in  the  prophecy  of  Daniel  as  contained 
in  the  seventh  chapter,  if  we  agree  that  the 

light,  as  this  passage  has  been  so  often  perverted  from  its  true  mean- 
ing, we  may  be  allowed  to  subjoin  a  critical  examination  of  the  phra- 
seology. The  words  in  the  original  translated  "  but  now  my  king- 
dom is  not  from  hence,"  are  vvv  61  r)  /3a<ri\ria  fi  ijiii  ovk  evnv  ivrevOev. 
The  meaning  of  vfo  61  in  the  Greek  is  very  clear,  though  in  English 
the  words  but  now  are  too  concise  and  elliptical  to  be  readily  under- 
stood. Of  the  particle  vvv  there  are  three  distinct  uses  observable  in 
both  secular  and  sacred  writers  ;  for  it  cannot  be  said  in  this,  as  in 
some  cases,  that  the  phrase  is  differently  employed  in  the  scriptures 
and  the  writings  of  uninspired  men.  These  three  senses,  which  arc  . 
again  subdivided  into  more  minute  differences  ef  meaning,  are,  1. 
The  chronic,  when  it  is  called  an  adverb  of  time  :  2.  The  hortatory  : 
3.  The  argumentative.  Of  the  first  usage  one  example  will  be  suf- 
ficient :  John  v.  25,  tp^rat,  Opa  leal  vvv  Unv,  **  the  hour  is  come  and 
now  is  ;"  where  it  manifestly  could  denote  nothing  but  time.  In  the 
second  sense,  vvv  serves  to  give  an  impulse  to  a  command  or  exhor- 
tation, and  is  used  in  such  phrases  as  fepe  vw,  aye  vvv,  "  come  now  :" 
in  Aristoph.  Plut.  414,  awevSe  vvv,  "  make  haste  now."  In  cases  simi- 
lar to  these,  it  is  very  commonly  redundant,  and  is  called  by  gram- 
marians enclitic  ;  that  is,  it  is  rather  employed  to  make  the  word  pre- 
ceding it  emphatic,  than  of  any  force  in  itself.  Then,  the  argumenta- 
tive vvv  is  used  with  several  shades  of  meaning  and  in  various  ways. 
Our  confined  limits  will  allow  us  to  speak  only  of  one,  which  may  be 
called  the  adversative,  or  per  contra  sense.  In  this  sense  it  is  found 
joined  with  6e,  the  common  adversative  conjunction  "  but ;"  and  sig- 
nifies "  under  existing  circumstances,"  vvv  61,  '•  but  as  things  actual, 
ly  are,"  in  opposition  to  what  had  been  stated  in  the  hypothesis.  It 
announces  the  actual  existence  of  something  directly  opposite  to 
what  had  been  before,  for  the  sake  of  argument,  supposed  to  exist. 
Thus  Herodotus  iii,  25,  says,  U  fiiv  wv  paQuv  ravra  b  Yia^Piani 
iyvbHTifiaxee,  Kal  dirrjye  o-nitroi  rovcrpixov  eirl  t)  dpxnQtv  ycvofxevr)  a^aprd6i: 
j>v  av ffoijtdi  dvfii,    vvv    6i  ov6tva  \6yov  iroitvjitvof  tj'ic  aiei  if  to    npooo).      "It 


78 

future  kingdom  of  Christ  is,  not  the  com- 
mencement of  his  kingdom,  but  its  millenial 
enlargement  as  preparatory  to  the   period  of 

now  (the  vw  employed  here  is  the  rw  of  transition,  or  inference, 
which  we  class  under  the  argumentative)  Cambyses,  knowing  all 
this,  had  changed  his  mind  and  led  his  army  back  upon  his  first  fail- 
ure, he  would  have  been  a  wise  man ;  but,  as  he  was  not  a  wise  man, 
he  inconsiderately  continued  to  advance."  The  words  which  we 
have  translated,  "  but  as  he  teas  not  a  wise  man"  are  vvv  Si  "  but  as 
things  were."  In  Herodotus  iii.  21,  the  Ethiopian  king  says  to  the 
Persian  ambassadors.  "The  king  of  the  Persians  is  not  a  just  man," 
and  proceeds,  ci  yap  r,v  Sixatos,  oJ>r'  av  iircOiftTjcc  ^aJprjj  aXX»jj  7i  rrjs  iuivrov, 
hvt  av  ii  6ov\o(tuvt)v  dvOptJirovs  ijyc  tr'  tov  jir]6iv  i)iSnr]Tai}  vvv  Si  airdJ  t6%ov 
ciiovrti  TiiSe  enca  \iycrc.  "For  if  he  had  been  a  just  man,  he 
would  never  have  aimed  at  the  possession  of  any  country  besides  his 
own  ;  nor  would  he  have  endeavorod  to  reduce  to  slavery  a  people 
from  whom  he  had  received  no  injury  :  but  as  he  has  done  all  this,  as 
he  has  aimed  at  the  possession  of  another  country  besides  his  own, 
SfC.  (yvv  61,  but  under  existing  circumstances),  give  him  this  bow  and 
tell  him  what  I  say." 

In  Eukipides  Phceniss.  1.  509. 

I£«  itaat  ravrd  xa\dv  i<pv}  oo<pov  0'  apa 

Ovk  rjv  av  dfi<pi\cKTOi  dvOpunrots  tpn. 

IS0i>  ($'  ot$'  Spotov  6v6iv)  air1  iaov  (iporoti. 
"If  nature  had  endowed  all  with  the  same  virtue,  and  wisdom  too, 
there  would  have  been  no* disputatious  contention  among  men;  but 
as  nature  has  not  equally  endowed  all  with  virtue  and  wisdom  (v$p  32, 
•  but  as  it  is')  there  is  nothing  similar  or  equal  in  mortals."  Comp. 
AKisTorn.  in  Vesp.  710.  First  something  is  supposed  lor  argument's 
sake  to  have  existed,  which,  if  it  had  existed,  would  have  been  in- 
evitably followed  by  a  certain  result.  Then,  by  showing  that  there- 
was  no  such  result,  it  is  concluded  that  what  was  supposed  to  have 
existed,  could  not  have  existed.  Thus  in  the  passage  under  con- 
sideration, when  Pilate  said,  "  Thine  own  nation  and  the  chief  priests 
have  delivered  thee  unto  me.     What  hast  thou  done  ?"     Jesus  an- 


79 

his  descent  to  the  final  judgment.  The  Son 
of  man  is  exhibited  to  our  view  as  coming 
"with  the  clouds  of  heaven,"  v.  13.  It  has 
been  demanded  whether  these  terms  are  not 
similar  to  those  which  are  employed  to  de- 
scribe his  final  advent  in  the  Acts  of  the  Apos- 
tles ;  if  so,  are  we  not  justified  in  concluding 
that  he  may  speedily  come  in  glory  and  in 
person  to  introduce  the  period  of  his  final  reign 
on  earth?  "And  when  he  had  spoken  these 
things,  while  they  beheld,  he  was  taken  up  ; 
and  a  cloud  received  him  out  of  their  sight. 
And  while  they  looked  steadfastly  toward  hea- 
ven, as  he  went  up,  behold,  two  men  stood  by 
them  in  white  apparel ;  which  also  said,  Ye 
men  of  Galilee,  why  stand  ye  gazing  up  into 
heaven  ?  This  same  Jesus,  which  is  taken  up 
from  you  into  heaven,  shall  so  come  in  like 
manner  as  ye  have  seen  him  go  up  into  hea- 
ven."— Acts  i.  9 — 11. 


swered,  "  My  kingdom  is  not  of  this  world ;"  i.e.  is  not  temporal. 
He  then  proves  it,  by  an  argument  far  more  intelligible  to  a  Roman 
governor  than  any  he  could  have  drawn  from  the  Hebrew  scriptures, 
saying,  "  If  my  kingdom  had  been  of  this  world,  my  adherents  would, 
by  fighting,  have  prevented  my  being  delivered  into  the  hands  of  the 
Jews;  but  as  they  did  not  fight  (vvvdi)  rny  kingdom  is  not  of  this 
world."  How?— Because  if  it  had  been  of  this  world,  they  would 
have  fought ;  which  was  not  the  case.  To  have  declared  himself 
temporal  king  of  the  Jews,  would  have  been  judged  an  act  of  treason 
against  the  Roman  emperor.  The  object  of  our  Lord  then  is  to  show 
Pilate  that  he  is   no  temporal*  king,    and  therefore  is  no  traitor  to 

*  Compare  with  this  the  account  in  John  xix.  v.  15. 

7* 


80 

It  does  not  appear  necessary,  however,  to 
give  the  decorative  circumstances  which  are 
imputed  to  the  manifestations  of  the  Son  of 
God,  a  literal  interpretation  ;  but,  on  the 
contrary,  such  an  interpretation  rather  de- 
grades than  elevates  the  subject.  It  scarcely 
comports  with  the  sobriety  of  sound  criticism 
to  interpret  the  expression  he  shall  "  so  come, 
in  like  manner  as  ye  have  seen  him  go  into 
heaven,"  as  signifying  literally  he  shall  come 

the  Roman  emperor ;  and  this  he  proves,  as  we  have  said,  in  the 
manner  most  intelligible  to  Pilate.  This  then  is  the  drift  of  the  ar- 
gument contained  in  the  3Gth  verse  :  "All  kings  of  this  world  are 
protected  by  their  subjects  fighting  for  them ;  but  /  evidently  am 
not  protected  by  m>/  subjects  fighting  for  me;  (else,  I  should  not 
have  been  brought  by  the  Jews  to  trial,  my  adherents  would  have 
fought  in  my  defence)  therefore,  my  kingdom  is  not,  cannot  be  tem- 
poral." One  or  two  scriptural  examples  place  the  correct  interpreta- 
tion of  this  passage  beyond  all  reasonable  doubt:  1  Cor.  vii.  14. 
"For  the  unbelieving  husband  is  sanctified  by  the  wife,  and  the  un- 
believing  wife  is  sanctified  by  the  husband  ;  else  were  your  children 
unclean  ;  bu>  under  existing  cirru/nsfunres  (vw  Ai,  in  fact,  as  it  really 
is)  they  are  holy."  John  xv.  22.  4!  If  I  had  not  come  and  spoken  unto 
them,  they  would  have  had  no  sin  ;  but  as  I  have  come  and  spoken 
urit j  them  (if:  a.  but  under  existing  circumstances)  they  can  have 
nothing  to  say  in  excuse  for  their  sin." 

The  Latin  word  nunc,  now,  is  used  in  the  same  sense  by  Roman 
writers;  Cicero  in  Tusc.  Qacest.  iii.  2,  says,  "Suntenim  ingeniis 
nostris  semina  innata  virtutum  ;  quae  si  adolescere  liceret,  ipsa  nos 
adbeatam  vitam  natu  a  perduceret.  Nunc  autem  (precisely  corres- 
ponding to  vvv  6i),    simul  atque   editi  in  lucem in  omni  con- 

tinuo  pravitaie  versamur."  And  in  the  same  way  he  employs  the 
more  explicit  phrase  ut  nunc  est,  X.  Fam.  Ep.  31.  ad  Jin.  "Con- 
stitui,  ut  nunc  est  (under  existing  circumstances)  cum  exercilu  pro- 
fiebci."     Comp.  Epist.  ad  Attic,  xii.  29. 


81 


in  a  cloud  ;  but  rather  it  must  mean,  in  an  ob- 
vious and  glorious  manner.*  Either  this  must 
be  allowed  to  be  figurative,  or  similar  descrip- 
tions of  the  Deity  must  be  admitted  to  be 
literal,  and  we  must  build  up  a  theory  upon 
the  ruins  of  all  the  usages  of  language.  Will 
any  interpreter,  for  example,  affirm  this  to  be 
literal — "  I  will  go,  and  return  to  my  place,  till 
they  acknowledge  their  offence  ?"  Hos.  v.  15  ; 
or  the  following  : — "  The  Lord  cometh  out  of 
his  place  to  punish  the  inhabitants  of  the 
earth  ?"  Is.  xxvi.  21 ;  or  the  prophecy  which 
attributes  the  use  of  fire,  in  anger,  and  a  sword 
to  the  Lord  ? — "  For,  behold,  the  Lord  will 
come  with  fire  and  with  his  chariots,  like  a 
whirlwind,  to  render  his  anger  with  fury,  and 
his  rebuke  with  fames  of  fire.     For  byfre  and 

*  The  term  translated  in  like  manner  is  6i>  rponov,  and  is  precisely 
the  same  as  is  employed  in  Matt,  xxiii.  37.  "O  Jerusalem,  Jeru- 
salem ....  how  often  would  I  have  gathered  thy  children  together, 
even  as  (-"»/  rpSnov)  a  hen  gathereth  her  chickens  under  her  wings." 
The  reference  is  to  the  character  of  the  appearance.  "Riding  upon 
the  clouds,"  signifies  success  against  our  enemies  and  enlargement 
of  power. — More. 

44  In  the  ancient  prophets,  God  is  frequently  described  as  coming 
in  the  clouds,  upon  any  remarkable  interposition  and  manifestation 
of  his  power." — Newton. 

"  Christ  is  said  to  come  in  the  clouds  of  heaven,  in  the  style  of 
scripture,  as  often  as  he  demonstrates  his  glory  and  majesty  by  the 
signal  effects  of  his  favor. —  Vitringa. 

44  Any  signal  interposition  in  behalf  of  his  church,  or  in  the  de- 
struction of  his  enemies,  may  be  metaphorically  called  a  coming,  or 
&  parousia  of  Christ." — Newtombe. 


82 

by  his  sword  will  the  Lord  plead  with  all  flesh." 
Is.  lxvi.  15, 16. 

But  apart  from  all  this,  be  it  remarked,  that 
in  Daniel,  the  Son  of  man  is  represented  as 
coming  to  receive  a  kingdom,  not  to  exercise 
judgment ;  and  the  conferring  of  this  kingdom 
is  ascribed  to  the  Ancient  of  days.  But  Christ 
is  also  described  in  the  New  Testament  as 
the  Judge  of  the  world.  If,  therefore,  he  is 
to  come  in  the  clouds  and  in  glory  at  the 
commencement  of  the  millenium,  to  receive  a 
kingdom,  he  will  also  come  again  on  the  day 
of  judgment,  to  decide  the  destinies  of  man- 
kind. This  would  involve  the  necessity  of 
maintaining  three  separate  appearances,  name- 
ly, at  his  incarnation,  at  the  beginning  of  the 
millenium,  and  at  its  conclusion  ;  a  doctrine, 
we  apprehend,  few  would  advocate. 

It  is  worthy  of  notice,  that  of  the  Son  of 
man  it  is  said  he  "  came  to  the  Ancient  of  days, 
and  they  brought  him  near  him,"  This  is  quite 
different  from  coming  to  the  world,  or  to  the 
earth,  to  assume  temporal  glory  and  domin- 
ion. In  short,  it  is  a  vision  ;  this  must  ever 
be  borne  in  mind ;  a  vision,  not  a  history ;  a 
figurative  and  symbolical  representation  of 
the  future  ;  the  splendid  decoration  of  a  scene 
which  is  only  to  be  viewed,  like  hieroglyphic 
paintings,  in  its  substantial  events.  Thus  in 
the  poetical  and  figurative  book  of  Job,  Satan 
is  represented  as  coming  among  the  sons  of 


83 

God,  and  a  conversation  is  held  between  the 
Lord  and  this  fallen  spirit.  Is  this  literal  ? 
Besides,  in  the  vision  of  the  seventh  chapter, 
with  which  we  are  comparing  that  of  the  se- 
cond, if  it  be  insisted  that  the  coming  of  Christ 
is  literal,  then  the  coming  of  the  Ancient  of 
days  is  literal ;  and  it  is  the  Father,  and  not 
the  Son,  who  will  introduce  the  millenium  by 
a  visible  and  personal  manifestation.  But  it  is 
a  law  in  interpreting  scripture,  from  which 
we  may  never  depart,  not  to  strain  metaphors 
or  similes  too  far ;  and  to  take  care  that  we 
do  not  lose  the  spirit  of  the  subject,  in  an  un- 
due attention  to  the  minuteness  of  its  details, 
or  the  brilliancy  of  its^olorings. 

A  brief  remark  or  two,  of  a  general  kind, 
may  not  inappropriately  conclude  this  sub- 
ject. 

1.  We  should  be  careful  to  avoid  giving  a 
disproportionate  attention  to  one  part  of  inspired 
truth,  so  as  to  neglect  or  disparage  the  rest. 
This  is  undoubtedly  a  source  of  error ;  and  to 
this  we  are  in  various  ways  strongly  tempted. 
Our  solicitude  to  defend  what  is  attacked,  or 
to  elucidate  what  to  many  seems  obscure,  or 
to  indulge  the  pleasure  of  contemplating  what 
is  magnificent,  may  have  an  ensnaring  effect 
upon  the  mind.  Most  men  are  more  easily 
captivated  by  what  is  imaginative  or  beauti- 
ful, than  by  what  demands  patient  investiga- 


84 

tion  and  profound  thought ;  or  than  by  what 
more  directly  involves  considerations  of  im- 
mediate duty.  Hence  multitudes,  who  disre- 
gard the  most  solemn  appeals  of  religion,  are 
willingly  led  at  once  into  the  regions  of  theory 
and  speculation.  That  prophecy  is  a  very 
important  study,  and  has  been  too  much  over- 
looked, is  readily  admitted ;  but  it  is  to  be 
feared,  that  it  has  of  late  engrossed  too  ex- 
clusive an  attention,  and,  as  in  other  times,  a 
mistaken  zeal,  or  the  pride  of  the  singularity, 
has  drawn  many  astray. 

2.  Nothing,  besides,  is  more  essential  to 
the  peace  of  the  christian  world,  the  comfort 
of  our  own  minds,  ancL  the  proof  of  our  per- 
sonal piety,  than  avoiding  the  language  and  the 
spirit  of  ce usurious/less.  That  it  is  one  of  the 
prevalent  vices  of  the  present  day,  which  has 
been  generated  and  inflamed  by  religious  con- 
troversy, and  particularly  by  the  discussion 
of  what  is  termed  the  millenarian  question, 
cannot  be  doubted.  It  appears  to  have  origi- 
nated, as  it  is  natural  that  it  should,  in  that 
disproportionate  regard  to  the  prophetic  por- 
tion of  scripture  to  which  we  have. adverted. 
We  first  regret,  then  remonstrate,  then  cen- 
sure, and  often,  alas,  then  despise  those  who 
cannot  be  induced  to  attribute  the  same  de- 
gree of  importance  to  a  subject  which  we 
ourselves  deem  of  overwhelming  magnitude, 
and  which  we  have,  in  our  ardor,  erected  into 


85 

a  standard  of  orthodoxy,  and  a  test  of  religion. 
When  this  subject  too  is  of  a  brilliant  and 
imaginative  character,  the  senses  are  dazzled, 
the  judgment  overruled,  and  the  mind  impa- 
tient of  doubt  or  contradiction.  Hence  some 
soar  even  into  wild  enthusiasm,  and  dictate 
to  their  companions  the  language  of  reproach 
against  those  who  lag  behind  them,  in  the  less 
glowing  regions  of  sober  and  sedulous  inquiry. 
Even  truth  itself  is  held  in  unrighteousness, 
when  it  is  associated  with  slander  ;  and  when 
the  tongue  is  calumnious,  we  can  hardly  be- 
lieve it  to  be  "  set  on  fire"  of  heaven  ! 

3.  It  may  be  worthy  of  consideration  whe- 
ther those  who  advocate  the  setting  up  of 
Christ's  kingdom  as  still  future,  do  not  deduct 
considerably  from  the  motive  to  exertion  which 
arises  out  of  the  opposite  sentiment.  At 
first  sight,  indeed,  it  would  appear  that  the 
expectation  of  the  speedy  and  glorious  mani- 
festation of  the  Son  of  God  to  commence  his 
reign,  must  both  awaken  emotions  of  delight, 
and  prompt  to  the  conduct  which  he  requires. 
But,  inasmuch  as  this  coming  of  Christ  is 
no  more  certain  than  death,  nor  probably  so 
near  in  its  approach,  it  is  difficult  to  realize  it 
as  a  stronger  motive  to  action,  when  it  is  re- 
collected, that  the  moment  of  our  departure 
seals  our  character  and  transmits  us  to  his 
presence.  For  what  end,  according  to  the 
views   of  millenarians,   is  the  gospel  to  be 


86 

preached  ?  As  a  testimony  to  all  nations.  But 
in  their  view,  the  publication  of  it  cannot,  to 
any  great  extent,  succeed  ;  their  argument, 
indeed,  implies  that  it  cannot  succeed  at  all, 
because  the  kingdom  of  Christ  cannot  be  "set 
up"  till  he  comes  in  person  for  that  purpose. 
But  while  success  is  not  to  be  the  measure  of 
duty,  it  is  continually  referred  to  in  scripture, 
as  the  motive  of  action.  If,  however,  we  are 
required  to  labor,  simply  because  such  is  the 
\\  \\  of  Christ,  however  powerful  such  a  mo- 
tive is  and  ought  to  be,  it  is  not  the  motive 
generally  urged  in  scripture  as  dissociated 
from  other  considerations;  and  it  proceeds, 
in  this  case,  upon  the  supposition  that  all  our 
efforts  must  be  unavailable  to  the  establish- 
ment of  his  kingdom,  since  he  will  himself 
personally  come  to  erect  it.  But  surely  no 
consideration  can  equal  in  force  and  magni- 
tude that  which  is  so  fully  stated  in  the  sacred 
volume,  that  in  the  promotion  of  his  cause, 
and  the  acceleration  of  his  final  dominion, 
though  the  power  and  the  glory  be  his  own, 
to  us  belongs  the  high  distinction  of  success- 
ful instrumentality. 


LECTURE   IV. 


DANIEL  II.  46—9,   and  III.  1—8. 


Although  we  have  given  an  explanation  of 
the  dream  of  Nebuchadnezzar,  conformable 
as  we  believe  to  its  true  intent,  so  far  as  it 
may  be  ascertained  by  the  light  of  collateral 
revelations  and  the  development  of  subse- 
quent events,  it  is  not  to  be  imagined  that  the 
Babylonish  monarch  was  able  to  penetrate  all 
its  mysteries.  He  was,  doubtless,  powerfully 
afiected  with  the  evident  authority  with  which 
Daniel  spoke,  the  precision  of  his  communi- 
cations, and  the  general  idea  of  changes 
awaiting  his  own  or  other  empires  of  the 
world.  The  effect  indeed  produced  upon  hi* 
mind  at  the  moment,  is  thus  represented  : 

Verse  40, — Then  the  king  Nebuchadnezzar  fell  upon  hi> 
face,  and  worshipped  Daniel,  and  commanded  that  they 
should  offer  an  oblation  and  sweet  odors  unto  him. 

47, — The  king  answered  unto  Daniel,  and  said,  Of  a  truth 
it  is  that  your  God  is  a  God  of  gods,  and  a  Lord  of  kings, 
and  a  revealer  of  secrets,  seeing  thou  couldst  reveal  this 
secret. 

8 


87 


4§. — Then  the  king  made  Daniel  a  great  man,  and  gave 
him  many  great  gifts,  and  made  him  ruler  over  the  whole 
province  of  Babylon,  and  chief  of  the  governors  over  all 
the  wise  men  of  Babylon. 

49. — Then  Daniel  requested  of  the  king,  and  he  set  Shad- 
rach,  Meshach,  and  Abed-nego,  over  the  affairs  of  the 
province  of  Babylon  :  but  Daniel  sat  in  the  gate  of  the 
king. 

Like  most  men  of  violent  passions,  Nebu- 
chadnezzar was  driven,  by  Daniel's  remark- 
able statement,  from  the  extreme  of  rage  to 
that  of  adulation.  The  question  has  been 
much  agitated  among  learned  critics,  whether 
the  king  paid  divine  honors  to  the  prophet  on 
this  occasion,  or  whether  he  only  heaped  upon 
him  a  profusion  of  eastern  compliments.  Ham- 
mer has  investigated  this  subject  at  great 
length,  to  show  that  the  words  which  counte- 
nance the  idea  of  a  sacrifice,  mean  only  such 
tokens  of  respect  as  the  oriental  nations  oc- 
casionally use.  Calvin  considers  that  it  was 
a  real  adoration,  and  supposes  that  Daniel, 
having  contracted  something  of  the  pride  that 
belongs  to  the  servants  of  a  court,  willingly  re- 
ceived it.  But  is  it  to  be  imagined  that  a  man 
so  distinguished  by  the  love  of  God,  and  by 
his  frequent  rejection  of  personal  honor, 
should  have  been  betrayed  on  this  occasion 
into  such  egregious  folly  and  wickedness? 
If  we  suppose  that  under  the  first  excitement 
of  these  astonishing  revelations,  the  monarch, 
exceeding  the  boundaries  of  reason,  forgot  his 


88 


own  dignity  in  an  attempt  to  deify  the  pro- 
phet,— in  the  absence  of  all  evidence,  it  would 
be  severe  indeed,  to  impute  to  so  eminent  a 
servant  of  God,  a  disposition  so  hateful  and  so 
opposed  to  all  his  avowed  principles*  The 
expression  "  the  king  answered  unto  Daniel," 
seems  to  imply  there  had  been  some  unre- 
corded conversation  between  them  ;  and  may 
not  the  most  probable  explanation  be,  that  the 
king  was  betrayed  by  a  momentary  impulse  to 
offer  what  Daniel  resolutely  though  respect- 
fully disclaimed  ?  Christians  are  sometimes 
endangered  by  the  honor  which  may  be  oc- 
casionally received  from  men ;  but  O  how 
solicitous  should  they  be  of  acquiring  that 
which  comes  from  God !  Genuine  religion  is, 
in  every  situation  of  life,  the  only  safeguard 
of  virtue.  We  should  constantly  pray,  "  lead 
us  not  into  temptation." 

After  the  acknowledgment  made  by  Nebu- 
chadnezzar in  the  47th  verse,  it  appears  na- 
tural to  anticipate  that  he  would  henceforth 
have  rejected  Bel,  with  the  gods  of  the  na- 
tions, and  have  devoted  himself  to  the  exclu- 
sive worship  of  the  God  of  Israel.  But  when 
the  heart  is  unconverted  to  the  love  of  the 
truth,  men  will  only  render  the  homage  of  the 
lips.  And  O  how  unavailable  is  mere  exter- 
nal adoration  !  The  concentrated  force  of  all 
divine  requisitions  seems  to  be  put  into  that 
authoritative  yet  affectionate  appeal, — "My 
son  give  me  thine  heart" 


89      • 

In  his  highest  elevation,  Daniel  did  not  for- 
get his  friends ;  but  at  his  request  they  were 
raised  to  the  superintendence  of  the  affairs  of 
Babylon  under  his  orders.  His  request  to  the 
king  was  probably  dictated,  not  only  by  the 
feelings  of  private  friendship,  but  by  a  solici- 
tude for  the  interests  of  the  church  and  na- 
tion of  the  Jew.--,  in  which  he  knew  that  he 
should  be  assisted  by  his  associates.  "  It  is 
thus  that  God,  from  time  to  time,  and  for  rea- 
sons worthy  of  his  sovereign  wisdom,  deems  it 
proper,  even  in  this  life,  conspicuously  to  dis- 
tinguish some  of  his  servants  by  worldly  glory, 
while  he  leaves  others  in  obscurity  or  in  afflic- 
tion ;  showing,  in  the  former  instances,  that 
piety  does  not  shut  up  the  road  to  riches  and 
offices,  and  by  the  latter,  that  the  possessions 
of  the  present  world  are  not  real,  and  that  this 
is  not  the  place  of  rewards.  The  piety  and 
zeal  of  Daniel,  and  of  his  three  worthy  friends, 
assure  us  that  these  holy  men  rendered  to  God 
the  universal  homage  of  their  lives  and  for- 
tunes ;  and  that,  in  the  midst  of  an  idolatrous 
court,  they  carefully  preserved  the  integrity  of 
their  faith  and  the  purity  of  their  morals."* 

*  SAtraix,   Disc.  Historique*,  Critiques,   £e.  continue*    par.   M. 
Roqvks,  Tom.  vii.  p.  493. 


90 

CHAPTER  III. 

A  considerable  interval  of  time  elapsed  be- 
tween the  transactions  related  in  the  preced- 
ing, and  those  which  form  the  subject  of  the 
present  chapter.  As,  however,  the  events 
which  occurred  during  this  period  had  no  im- 
mediate connexion  with  Jewish  affairs,  they 
are  omitted.  It  is  not  unusual,  on  a  similar 
account,  for  some  of  the  narratives  of  scrip- 
ture to  contain  abrupt  and  perplexing  trans- 
itions. The  Septuagint  and  Arabic  versions 
refer  the  following  events  to  the  18th  year  of 
the  rei^n  of  Nebuchadnezzar,  after  he  had 
obtained  many  splendid  victories.  But,  as 
the  precise  chronology  is  not  indicated  in  the 
text,  it  is  immaterial. 

Verse  1. — Nebuchadnezzar  the  king  made  an  image  of  gold, 
whose  heigth  whs  threescore  cubits  and  the  breadth  there- 
of six  cubits  :  he  set  it  up  in  the  plain  of  Dura,  in  the  pro- 
vince of  Babylon. 

2. — Then  Nebuchadnezzar  the  king  sent  to  gather  together 
the  princes,  the  governors,  and  the  captains,  the  judges, 
the  treasurers,  the  counsellors,  the  sheriffs,  and  all  the 
rulers  of  the  provinces,  to  come  to  the  dedication  of  the 
image  which  Nebuchadnezzar  the  king  had  set  up, 

3. — Then  the  princes,  the  governors  and  captains,  the  judges, 
the  treasurers,  the  counsellors,  the  sheriffs,  and  all  the 
rulers  of  the  provinces,  were  gathered  together  unto  the 
dedication  of  the  image  that  Nebuchadnezzar  the  king  had 
set  up ;  and  they  stood  before  the  image  that  Nebuchad- 
nezzar had  set  up. 

4.__ Then  an  herald  cried  aloud,  To  you  it  is  commanded,  O 
people,  nations,  and  languages, 

8* 


91 

8.— 'That  at  what  time  ye  hear  the  sound  of  the  comet,  flutev 
harp,  saekbut,  psaltery,  dulcimer,  and  ail  kinds  of  music, 
ye  toll  down  and  worship  the  golden  imago  that  Nebu- 
chadnezzar the  king  hath  set  up ; 

6,— And  whoso  folleth  not  down  and  worshippeth,  shall 
the  same  hour  be  cast  into  the  midst  of  a  burning  fiery 
furnace. 

7,— There  fore  at  that  time,  when  oil  the  people  heard  tho 
sound  of  the  cornet,  flute,  harp,  sackbut,  psaltery,  and  all 
kinds  of  music,  all  the  people,  the  nations,  and  the  Ian- 
guages,  fell  down  and  worshipped  the  golden  imoge  that 
Nebuchadnezzar  tho  king  had  set  up. 

Various  conjectures  have  been  formed  re- 
specting the  motives  which  might  have  led  to 
tnis  extraordinary  proceeding.  Some  have 
supposed  that  it  was  Nebuchadnezzar's  inten- 
tion to  falsify  tho  prediction  of  Daniel  with 
regard  to  the  demolition  of  his  empire  j  others 
that  he  meant  to  obviate  the  jealousies  that 
existed  among  his  people,  on  account  of  the 
eulogistic  language  he  had  employed  in  favor 
of  the  God  of  Israel,  and  the  high  distinctions 
he  had  conferred  on  the  Jewish  captives ; 
others,  that  the  design  was  to  give  an  osten- 
tatious display  of  his  opulence,  and  even  to 
render  himself  an  object  of  public  honor  and 
adoration*  If  this  last  mentioned  purpose  hod 
been  the  real  one,  it  would  not  have  stood 
alone  in  history  as  the  single  instance  of  this 
folly  and  impiety-  Caligula  built  a  temple, 
where  he  erected  a  statue  of  gold,  which  wag 
every  day  clothed  in  a  robe  like  that  of  th© 
emperor,  and  peculiar  priest*  and  sacrifice* 
were  appropriated   to  him,     J)omitian  ds- 


92 

mantled  the  appellations  of  Lord  and  God, 
whether  addressed  orally  or  in  writing.  Both 
Alexander  and  Darius  the  Mede  received  di- 
vine honors.  There  is  nothing,  however,  in 
this  narrative  to  justify  such  a  conclusion,  with 
regard  to  Nebuchadnezzar ;  on  the  contrary, 
when  the  accusation  was  preferred  against 
certain  individuals  who  declined  bowing  the 
knee  before  the  image,  the  charge  was  that 
they  had  refused  "  to  serve  his  gods,"  The 
most  natural  interpretation,  therefore,  is,  that 
the  erection  of  this  image  was  an  act  of  gross 
idolatry  j  proving  the  besotted  state  of  the 
human  mind  in  general,  when  embued  with 
false  religion,  and  the  criminal  forgetfulness 
of  this  royal  devotee  in  particular,  of  the  di- 
vine monitions  he  had  received,  and  of  his 
own  magnificent  pretensions  of  reverence  for 
the  God  of  Israel.  He  had  before  (ch.  i.  ii.) 
presented  the  spoils  of  the  temple  of  Jerusa- 
lem to  the  tutelary  god  of  the  Babylonians  ; 
it  is  therefore  probable  that  he  dedicated  this 
image  to  the  same  divinity,  to  whom  he  re- 
quired his  people  to  pay  homage. 

The  surprising  dimensions  of  this  statue 
have  induced  some  to  imagine  that  the  ele- 
vation included  a  pedestal  or  pillar  upon 
which  it  might  be  presumed  to  have  stood. 
Threescore  cubits  would  amount  to  about 
thirty  yards,  or  ninety  feet  j  or  at  the  utmost 
to  105  feet,  if  the  statement  of  Herodotus  be 


93 

admitted,  that  the  king's  cubit  in  Babylon  was* 
three  fingers  larger  than  the  usual  one.  But 
the  Colossus  at  Rhodes,  dedicated  to  the  sun, 
was  seventy  cubits  high,  and  of  such  a  mag- 
nitude that  its  fingers  were  larger  than  ordi- 
nary statues ;  and  the  Colossus  at  Tarentum, 
in  Calabria,  dedicated  it  to  Jupiter,  measured 
sixty  cubits. 

The  dedication  was  in  conformity  with  the 
character  of  those  idolatrous  times  ;  and  the 
decree  which  appointed  it  evinced  the  spirit 
of  a  malignant  superstition.  The  deep  de- 
generacy of  our  nature,  the  littleness  of  hu- 
man pride,  and  the  intolerance  of  political  and 
religious  despotism  are  here  displayed.  Noth- 
ing was  omitted  that  could  impart  celebrity 
to  the  transaction,  and  enstamp  it  with  gran- 
deur. Not  content  with  summoning  together 
his  court  and  the  inhabitants  of  the  district  of 
Babylon,  the  king  sent  letters  to  all  the  pro- 
vinces, requiring  the  attendance  of  all  the  of- 
ficers of  rank  on  this  magnificent  mockery, 
that  he  might  gratify  his  sight  and  sate  his 
ambition,  by  a  kind  of  convention  of  all  the 
nations  over  which  his  dominion  extended. 
A  herald  was  to  notify  the  precise  time  when 
the  prostrations  of  this  brilliant  assemblage 
were  to  be  made  before  the  idol-statute  ;  and 
to  render  it  the  more  intelligible  to  people  of 
different  languages,  the  announcement  was 
to  be  given  with  the  fascinating  accomnani- 


94 

ment  of  the  "cornet,  flute,  harp,  sackbut, 
psaltery,  dulcimer,  and  all  kinds  of  music.'* 
Nor  was  this  sufficient  to  satisfy  this  ardent 
idolater  ;  for  whoever  ventured  to  disobey  the 
royal  mandate,  was  to  be  instantly  committed 
to  a  fiery  furnace.  No  doubt  Nebuchadnez- 
zar identified  his  own  authority  with  the 
claims  of  his  imaginary  deities,  and  thus 
made  it  obvious,  to  himself  at  least,  that  im- 
piety to  them  and  disobedience  to  him  were 
similar  or  equal  crimes. 

It  would  be  difficult  to  describe  or  even  to 
conceive  the  excitement  which  prevailed 
throughout  the  empire  of  Babylon,  and  more 
especially  in  the  plain  of  Dura,  at  the  dedica- 
tion of  this  image  ;  for,  though  the  principal 
magistrates  and  nobles  were  specially  sum- 
moned, their  presence  would  naturally  attract 
an  innumerable  multitude  of  all  classes  of  the 
people.  While  the  idol  was  erecting  its  pro- 
gress from  day  to  day  would  be  the  subject 
of  private  conversation,  and  of  public  an- 
nouncement. The  spot  would  be  visited  and 
revisited  by  anxious  thousands  ;  who  would 
praise  their  gods,  admire  the  workmanship, 
and  detail  through  all  the  myriad  channels  of 
possible  communication  its  gradual  progress 
from  cubit  to  cubit  and  inch  to  inch  to  its  final 
dimensions.  It  would  be  pronounced  of  un- 
rivalled grandeur,  the  perfection  of  human  art, 
the  glory  of  the  monarch's  reign  under  whose 


95 

auspices  it  was  reared.  It  would  be  viewed 
as  a  monument  capable  of  fixing  a  character 
upon  the  age,  promoting  the  interests  of  idol- 
atry beyond  all  former  precedent,  and  furnish- 
ing a  splendid  talc  for  unborn  generations. 
Nothing  was  wanting  to  impart  dignity  to  the 
occasion,  and  peculiar  pains  were  taken  to  se- 
cure that  uniformity  in  worship,  which  was 
enforced  by  the  king's  sanguinary  decree. 
What  a  pitiable  exhibition  both  of  the  weak- 
ness and  wickedness  of  man  was  now  to  be 
seen  in  the  plain  of  Dura  !  What  a  desecra- 
tion of  the  noblest  faculties  of  intellectual  and 
moral  beings  to  the  basest  purposes  !  What 
an  atrocious  and  systematic  attempt  on  the 
part  of  a  great  ruler,  to  exclude  "  the  blessed 
and  only  potentate"  from  his  own  world ! 
What  a  mean  and  creeping  sycophancy  on 
the  part  of  mighty  nntions  to  his  will,  and  to 
the  cherished  superstitions  of  a  dark  age  ! 
How  exalted  were  crime  and  folly!  How 
sunk  and  dishonored  was  human  nature  ! 

1.  The  narrative  under  consideration  is 
calculated  to  suggest  the  importance  of  justly 
appreciating  the  character  of  God,  as  an  infinite 
and  spiritual  intelligence.  A  right  idea  of  his 
nature  and  perfections  is  the  element  of  all 
true  wisdom,  and  the  onlv  source  of  moral 
consistency.  Our  primary  thought  of  God 
must  affect  all  our  thoughts.  Error  at  the 
outset  must  issue  in  continual  and  mnltifnrrn 


96 


Varieties  of  subsequent  error,  as  the  streams 
which  diffuse  themselves  in  different  direc- 
tions arise  from  the  same  fountain.  Igno- 
rance of  God,  however,  is  not  to  be  regarded 
as  a  mere  mental  error  ;  it  is  in  fact  essential- 
ly moral,  for  the  eccentricities  of  the  human 
mind  in  religion,  have  originated  in  men  "  not 
liking  to  retain  God  in  their  knowledge.*" 
Their  creed  has  been  dictated  by  their  heart, 
and  their  judgment  has  become  polluted,  till 
being  misled  not  only  by  the  caprices  of  a 
disordered  understanding,  but  by  the  base  and 
cherished  passions  of  a  degenerate  soul,  they 
have  filled  this  once  happy  mansion  of  un- 
fallen  man,  with  polytheistic  inventions  and 
atrocities. 

2.  Devout  gratitude  ought  to  be  inspired  in 
our  bosoms  when  we  reflect  that,  instead  of 
being  bewildered  and  destroyed  by  heathenism, 
we  possess  the  religion  of  Jesus;  which  attests  its 
divinity  in  the  truth  and  simplicity  of  its  princi- 
ples, the  uncompromising  virtue  of  its  precepts, 
the  purity  of  its  tendencies,  the  greatness  of  its 
discoveries,  the  plenitude  of  its  grace,  its  re- 
velations of  the  character  of  God,  and  of  the 
responsibility  and  immortality  of  man,  and  es- 
pecially of  the  only  ground  of  salvation  for  a 
ruined  world.  Wherever  the  moral  perfec- 
tions of  deity  and  the  way  of  acceptance  with 
him  are  unknown,  the  consequence  is  visible 
in  the  state  of  mankind.  A  relaxed  virtue  will 
follow  upon  an  erroneous  conception  of  the 


97 


supreme  intelligence  and  of  our  relations  to 
him ;  and  wherever  his  being  is  virtually  de- 
nied, as  in  nations  addicted  to  idolatry,  the 
very  name  of  religion  itself  will  be  prostituted 
to  the  basest  passions.  The  views  which  the 
mind  entertains  of  truth,  and  especially  of  the 
great  first  cause  will  necessarily  modify  the 
character,  because  it  will  empoison  or  purify 
the  motives  of  action.  The  belief  we  enter- 
tain will  either. assimilate  us  to  God  by  its 
power  and  purity,  or  transform  the  object  of 
worship  into  the  likeness  of  men,  by  its  weak- 
ness and  corruption.  In  the  former,  we  per- 
ceive the  influence  of  Christianity ;  in  the 
latter,  the  operation  of  idolatry  and  poly- 
theism. How  excellent  does  the  gospel  of 
Christ  appear  in  contrast  with  the  abomina- 
tions of  the  heathen  world  !  It  reveals  God  as 
a  spirit,  and  requires  that  "  they  who  worship 
him  should  worship  him  in  spirit  and  in  truth." 
It  depicts  the  state  of  man  as  an  offender 
against  his  Maker,  degenerate  in  his  nature, 
sinful  in  his  conduct,  and  exposed  to  an  awful 
but  merited  doom.  To  a  certain  degree 
there  exists  in  almost  every  nation  a  kind  of 
innate  consciousness  of  this  fact, — a  bewilder- 
ing sense  of  a  condition  which  is  fearful  yet 
undefinable  ;  from  which  the  various  forms  of 
false  religion  appear  as  so  many  distinct  but 
vain  efforts  at  deliverance.  But  the  appre- 
hensions which  this  consciousness  occasions, 


98 

with  regard  both  to  present  and  to  future  woe, 
are  removed  by  the  proclamation  of  pardon, 
reconciliation,  and  eternal  life,  through  the 
atonement  of  Jesus  Christ.  In  that  great  dis- 
pensation of  mercy  it  is  made  apparent,  that 
"  whosoever  believeth  in  him  shall  not  perish," 
and  it  becomes  "  a  faithful  saying,  and  worthy 
of  all  acceptation,  that  Jesus  Christ  came  into 
the  world  to  save  sinners." 

But  what  a  paradox  of  folly  and  impiety 
does  it  appear,  that  the  decree  of  a  heathen 
prince  to  serve  his  false  gods  should  be 
promptly  obeyed,  and  the  command  of  the 
only  living  and  true  God  to  believe  in  his  Son, 
should  be  perseveringly  neglected — that  an 
idol  should  be  adored  and  a  Saviour  denied — 
that  there  should  be  unanimity  in  false  wor- 
ship, and  division  in  the  true  !  We  invite 
you,  not  to  a  senseless  statue,  but  to  a  gra- 
cious father  ;  not  to  a  thing  of  nought  which 
has  neither  eyes  to  see,  nor  ears  to  hear,  nor 
hands  to  help,  but  to  one  who  «•  pitied  us  in 
our  low  estate,"  gave  his  life  an  offering  for 
sin,  and  has  caused  the  declaration  to  be 
written  in  legible  and  eternal  characters, 
"  him  that  cometh  unto  me  I  will  in  no  wise 
cast  out." 

3.  This  flagrant  exhibition  of  an  impious 
worship  in  the  plain  of  Dura,  may  serve  to 
turn  our  thoughts  to  a  species  of  idolatry, 
which,  if  more  refined,  is  equally  dangerous  and 

9 


99 


incomparably  greater  in  extent.  It  is  not  con- 
fined to  heathen  lands,  but  abounds  in  the 
civilized  world,  and  presents  its  hideous  as- 
pect even  amidst  the  outward  forms  of  religion 
in  Christendom.  It  is,  in  fact,  an  idolatry 
that  finds  its  abettors  in  the  passions  of  every 
human  heart,  and  has  its  temple  and  its  sacri- 
fices, more  or  less  consecrated,  in  every  bo- 
som. The  plain  of  Dura  could  not  have  con- 
tained the  millions  that  worship  the  great  idol, 
Self,  which  demands  and  receives  so  many 
willing  prostrations,  so  many  hard  services, 
such  incessant  and  fervent  devotion.  Against 
this  destructive  idolatry,  to  which  the  world 
is  grossly  addicted,  and  which  precludes,  while 
persisted  in,  the  salvation  of  the  soul,  the 
precepts  of  the  gospel  arc  levelled,  as  its  prin- 
ciples are  in  utter  and  avowed  hostility  to  it. 
"  If  any  man  will  come  after  me,"  said  the 
great  teacher,  "  let  him  deny  I  !J\  and  take 
up  his  cross  daily,  and  follow  me." — "  Who- 
soever doth  not  bear  his  cross,  and  come  after 
me,  cannot  be  my  disciple."  Splendid  cere- 
monies, which  attach  to  those  who  observe 
them  a  certain  degree  of  distinction  and  glory, 
may  be  easily  performed ;  but  the  internal 
offering,  "  the  sacrifices  of  a  broken  and  a 
contrite  spirit,"  love  to  God  and  separation 
from  the  world,  can  only  belong  to  true  reli- 
gion, as  they  spring  from  the  energy  of  divine 
grace,  and  are  the  proofs  of  that  moral  vie- 


100 


tory  over  human  nature,  which  Christianity 
alone  can  achieve.  No  pomp,  or  sound  of 
cornet,  flute,  harp,  sackbut,  and  psaltery,  are 
here  required.  The  spirit  of  genuine  religion 
is  free  from  that  which  is  ostentatious  and 
merely  adapted  to  allure  the  senses  ;  it  nei- 
ther prevails  by  parade,  nor  by  compulsion  ; 
it  disclaims  what  is  artificial  and  noisy  ;  its 
music  is  the  voice  of  prayer;  its  herald  the 
exhibition  of  a  "  conduct  becoming  the  gos- 
pel ;"  its  triumph  the  sanctification  of  the 
heart. 


LECTURE  VIL 


DANIEL  111. 


V.-rse  8. — Wherefore  at  that  time  certain  Chaldeans  came 

near  and  accused  the  Jews. 
9. — They  spake,  and  said  to  the  king  Nebuchadnezzar,  O 

king,  live  for  ever. 
10. — Thou,  O  king,  hast  made  a  decree,    that  every  man 

that  shall  hear  the  sound  of  the  cornet,  flute,  harp,  sackbut, 

psaltery,  and  dulcimer,  and  all  kinds  of  music,  shall  fall 

down  and  worship  the  golden  image  : 
11. — And  whoso  falleth  not  down  and  worshippeth,  that  he 

should  be  cast  into  the  midst  of  a  burning  fiery  furnace. 
12. — There  are  certain  Jews,  whom  thou  hast  set  over  the 

affairs  of  the  province  of  Babylon,    Shadrach,  Meshach, 

and  Abed-nego ;  these  men,  O  kin^,    have  not  regarded 

thee:  they  serve  not  thy  gods,  nor  worship   the  golden 

image  which  thou  hast  set  up. 

This  accusation  was  dictated  by  ingratitude. 
When  the  Chaldean  sages  had  failed  to  re- 
cal  and  interpret  the  dream  of  the  king, 
Daniel  had  interceded  for  their  lives  ;  (chap. 
ii.  24.)  now  they  requite  his  kindness  by 
scheming  the  destruction  of  his  friends  ! 


102 

It  was  the  result  also  of  zeal  for  idolatry, 
combined  with  hostility  against  the  Jewish  re- 
ligion.  This  infatuation  demands  our  pity, 
while  it  compels  our  censure.  It  must  be  ob- 
vious that  the  Babylonians  were  incapable  of 
appreciating  the  simple  grandeur  of  that  truth, 
which,  by  a  peculiar  dispensation  of  mercy, 
had  been  imparted  to  the  people  of  Israel. 
False  religion  has  always  been  allied  to  cruelty 
and  oppression  ;  while  that  of  the  Bible  in- 
spires a  philanthropy  which  aims  to  alleviate 
the  sufferings  of  humanity,  and  a  benevolence 
that  seeks  the  eternal  welfare  of  man. 

The  address  of  the  accusers  was  evidently 
instigated  by  envy  and  ambition  :  hateful  tem- 
pers, the  growth  of  principles  that  have  their 
root  in  hell !  These  men  could  not  contem- 
plate the  elevation  of  Shadrach,  Meshach,  and 
Abed-nego, "without  the  impatienee  and  vexa- 
tion incident  to  ambitious  minds.  That  per- 
sons who  were  strangers,  of  another  religion, 
and  captives,  should  be  raised  to  distinction, 
was  not  to  be  endured  ;  to  compass  their  de- 
struction was  therefore  a  favorite  object  of 
pursuit.  With  what  a  glow  of  satisfaction  did 
they  observe  their  disobedience  to  the  king's 
decree !  They  were  delighted  to  see  them 
entrapped;  and  in  marked  and  crafty  terms 
reported  their  treason  and  impiety — "  these 
men  have  not  regarded  thee."  They  first  ac- 
cuse them  of  rebellion  against  the  kinLr,  ft**d 

9* 


103 

then  of  disregard  to  the  gods.  Alas  !  how 
base  as  well  as  dangerous  is  flattery ;  and  how 
little  to  be  envied  is  the  condition  of  those 
whose  eminence  of  station  exposes  them  to 
its  snares !  And  yet  worldly  men  unwittingly 
reproach  the  people  of  God  with  that  which 
is  in  reality  their  glory.  These  Chaldeans 
were  exalting  the  captive  Jews  whom  they 
meant  to  depreciate.  They  were  investing 
them  with  a  wreath  of  unfading  distinction, 
and  virtually  seeking  to  embalm  themselves  in 
imperishable  disgrace.  Their  reproach  was 
honor  ;  their  insult,  renown  ! 

Verse  13. — Then  Nebuchadnezzar,  in  his  rage  and  fury, 
commanded  to  bring  Shadrach,  Meshach,  and  Abcd-nego. 
Then  tl    y  brought  these  men  before  the  king. 

14.— Nebuchadnezzar  spake.  Rod  said  unto  them,  Is  it  true, 
(>  Shadrach,  Meshach*  and  Abed-negot  do  not  ye  serve 
my  gods,  nor  worship  the  golden  image  which  1  have  set 
up? 

JC>. — Now,  if  ye  be  ready,  that  at  what  time  ye  hear  the 
sound  oi  the  cornet,  flute,  harp,  sackbut,  psaltery,  and 
dulcimer,  and  all  kinds  of  music,  ye  fall  clown  and  wor- 
ship the  image  which  1  have  made,  veil :  but  if  ye  wor- 
ship not,  ye  shall  be  cast  the  same  hour  into  the  midst  of 
a  burning  fiery  furnace  :  and  who  is  that  God  that  shall 
deliver  you  out  of  my  hands? 

As  no  reason  is  given  why  Daniel  was  not 
of  the  number  of  the  accused  party,  none  can 
with  certainty  be  assigned  :  the  probability 
is,  either  that  he  was  absent  on  some  state 
affair  in  a  distant  province,  or  that  his  pre- 


104 

eminence,  "  sitting  in  the  gate  of  the  king," 
intimidated  his  adversaries,  who  would  be 
likely  to  vacillate  between  sycophancy  and 
malignity. 

The  effect  which  the  accusers  anticipated 
was  produced.  They  had  referred  with  seem- 
ing anxiety  to  the  king's  prerogative  and  au- 
thoritv  as  well  as  to  the  claims  of  their  reli- 
gion  ;  Nebuchadnezzar  became  exasperated, 
and  offered  them  the  final  alternative,  to  con- 
form or  burn.  When  we  recollect  his  former 
expressions  of  reverence  for  the  God  of  Dan- 
iel, it  seems  extraordinary  that  he  should  have 
added  this  boasting  appeal,  "  and  who  is  that 
God  that  shall  deliver  you  out  of  my  hands?" 
But  it  is  only  a  new  illustration  of  the  stupify- 
ing  power  of  sin,  and  of  the  evanescent  na- 
ture of  those  impressions  which  go  no  deeper 
than  mere  conviction.  Nor  is  it  unusual  that 
where  there  is  a  rooted  and  persisting  preju- 
dice, the  stronger  the  evidence  of  truth,  the 
more  inveterate  is  the  hostility  against  it,  and 
the  more  superciliously  and  enthusiastically 
does  the  mind  retain  its  errors. 

Verse  16. — Shadrach,  Meshach,  and  Abcd-nego,  answered 

and  said  to    the  king,   O    Nebuchadnezzar,    we  are  not 

careful  to  answer  thee  in  this  matter. 
17. — If  it  be  so,  our  God,  whom  we  serve,  is  able  to  deliver 

us  from  the  burning  fiery  furnace  ;  and  he  will  deliver 

us  out  of  thine  hand,  O  king. 
18. — But  if  not,  be  it  known  unto  thee,  O  king,  that  we  will 

not  serve  thy  gods,  nor  worship  the  golden  image  which 

thou  hast  set  up. 


105 


In  estimating  conduct,  it  is  necessary  to 
take  into  consideration  the  standard  of  truth, 
the  motives  which  prompt  to  certain  actions, 
and  the  circumstances  of  the  individual. 
There  can  be  but  one  infallible  standard. 
This,  however,  was  very  imperfectly  revealed 
to  the  heathen  world,  who  were  only  indulged 
with  the  light  of  nature  ;  but  it  was  given  to 
the  Jews  in  a  dispensation  which  was  precur- 
sory to  the  fuller  revelations  of  the  Christian 
economy.  In  the  sight  of  God,  actions  are 
estimated  in  their  entire  ncss,  as  consisting 
partly  of  the  external  exhibitions  of  character, 
and  in  part  and  principally  of  the  internal 
sentiment.  An  action  apparently  good,  may 
be  essentially  wrong,  from  the  polluting  in- 
fluence of  a  secret  iniquity  of  purpose,  or  from 
the  love  of  human  applause,  vanity,  hypocrisy, 
or  other  selfish  principle.  Circumstances 
also  have  an  obvious  effect  upon  the  charac- 
ter of  an  action.  That  which  is  right,  holy, 
and  wise,  may  partake  of  nothing  extraordi- 
nary, if  there  be  a  co-operation  of  favorable 
influences  and  concurring  events  ;  whereas 
the  same  action  or  series  of  actions  persevered 
in  amidst  obstacles,  obloquies,  and  inward 
conflicts,  may  awaken  in  the  spectator  feel- 
ings of  exalted  respect,  admiration,  and  love. 
Virtue  struggling  with  difficulties,  acquired 
celebrity  in  the  heathen  world,  and  when  that 
virtue  is    the   modification  or  expression  of 


106 

pure  religion,  it  is  the  highest  attainment  of 
our  nature. 

These  remarks  have  been  elicited  by  this 
account  of  the  noble  heroism  of  Shadrach, 
Meshach,  and  Abed-nego.  Their  conference 
was  characterized  by  that  firmness  and  de- 
cision which  the  cause  required.  As  Israel- 
ites they  possessed  the  true  religion ;  they 
knew  the  standard  to  which  they  were  pledged, 
and  felt  the  extent  of  their  obligations,  Their 
motives  were  pure,  as  their  faith  was  genuine 
and  vigorous.  By  compromise  they  might 
have  gained  the  world ;  by  perseverance  they 
lost  it.  They  were  encompassed  by  every 
influence  which  was  adapted  to  urge  compli- 
ance ;  but  they  yielded  not,  they  hesitated  not 
for  a  moment.  They  chose  pain  instead  of 
pleasure,  contumely  instead  of  honor,  life  in- 
stead of  death.  There  were  strong  tempta- 
tions to  allure  them  astray — the  example  of 
the  multitude,  the  favor  of  the  king,  who  had 
raised  them  to  distinction,  their  present  lucra- 
tive and  higli  employments,  the  facility  of  an 
external  obedience,  which  might  seem  to  en- 
sure not  only  their  escape,  but  future  useful- 
ness :  there  were  imminent  dangers  to  alarm 
them  from  the  path  of  duty — the  charge  of 
treason  against  their  sovereign,  and  of  rebel- 
lion against  the  laws,  the  reproaches  of  mil- 
lions who  identified  idolatry  with  religion,  the 
instant  and  terrible  punishment  of  being  cast 


107 

into  a  burning  furnace.  But  faith  was  equal 
to  the  occasion  ;  she  triumphed  over  earthly 
attractions  and  human  fears,  showing  the 
strength  of  her  wings  and  the  intensity  of  her 
vision  as  difficulties  accumulated  and  the 
scene  grew  darker  around  her.  These  holy 
martyrs  obeyed  God  rather  than  man.  They 
calculated  that  the  loss  of  their  rank  and  oc- 
cupations was  nothing  to  the  loss  of  their 
character  as  the  children  of  God  and 
heirs  of  heaven.  The  fiery  ordeal  was  ex- 
quisitely painful,  but  not  to  be  compared  with 
the  "  worm  that  never  dieth,  nor  the  fire  that 
is  not  quenched."  Hell  was  more  to  be  feared 
than  the  furnace,  heaven  to  be  more  desired 
than  the  court  of  Babylon,  and  the  love  of 
God  more  to  be  cherished  than  the  applauses 
of  men.  Severe  indeed  has  been  the  test,  but 
they  endured  it  unflinchingly,  and  have  gained 
an  immortal  crown.  To  sacrifice  life  in  a 
bad  cause  is  infatuation  and  crime  ;  to  yield 
it  readily  in  a  good  one  is  true  glory.  Happy, 
thrice  happy,  the  servants  of  God  of  the  an- 
cient church,  and  the  disciples  of  Christ  of 
the  Christian  age,  who  shall  be  privileged  to 
meet  in  the  blissful  hereafter,  to  celebrate  to- 
gether the  victories  which  divine  grace  enabled 
them  to  achieve  over  sinful  affections,  earthly 
adhesions,  and  a  warring  nature  ! 

Verso  19. — Then  was  Nebuchadrezzar  full  of  fury,  and  the 
form  of  his   visage  was  changed  against  Shadrach,   Me- 


108 


?V»Hoh,  and  Abed-nogo ;  therefore  he  spake,  and  command- 
ed that  they  should  heat  the  furnace  one  seven  times 
more  than  it  was  wont  to  be  heated. 

20. — And  he  commanded  the  most  mighty  men  that  were, 
in  his  army  to  bind  Shadrach,  Meshach,  and  Abed-nego, 
and  to  cast  them  into  the  burning  fiery  furnace. 

21. — Then  these  men  were  bound  in  their  coats,  their  hosen, 
and  their  hats,  and  their  other  garments,  and  were  cast 
into  the  midst  of  the  burning  fiery  furnace. 

22. — Therefore,  because  the  king's  commandment  was  ur- 
gent, and  the  furnace  exceeding  hot,  the  flame  of  the  fire 
slew  those  men  that  took  up  Shadrach,  Meshach,  and 
Abed-nego. 

23. — And  these  three  men,  Shadrach,  Meshach,  and  Abed- 
nego,  fell  down  bound  into  the  midst  of  the  burning  fiery 
furnace. 

24.— Then  Nebuchadnezzar  the  king  was  astonished,  and  rose 
up  in  haste,  and  spake  and  said  unto  his  counsellors,  Did 
not  we  cast  three  men  bound  into  the  midst  of  the  fire  ? 
They  answered  and  said  unto  the  king,  True,  O  king. 

25. — He  answered  and  said,  Lo,  I  see  four  men  loose,  walk- 
ing in  the  midst  of  the  fire,  and  they  have  no  hurt ;  and 
the  form  of  the  fourth  is  like  the  Son  of  God. 

26. — Then  Nebuchadnezzar  came  near  to  the  mouth  of  the 
burning  fiery  furnace,  and  spake,  and  said,  Shadrach, 
Meshach,  and  Abed-nego,  ye  servants  of  the  most  high 
God,  come  forth,  and  come  hither.  Then  Shadrach,  Me- 
shach, and  Abed-nego,  came  forth  of  the  midst  of  the 
fire. 

27. — And  the  princes,  governors,  and  captains,  and  the 
king's  counsellors,  being  gathered  together,  saw  these 
men,  upon  whose  bodies  the  fire  had  no  power,  nor  was 
an  hair  of  their  head  singed,  neither  were  their  coats 
changed,  nor  the  smell  of  fire  had  passed  on  them. 

28. — Then  Nebuchadnezzar  spake  and  said,  Blessed  be  the 
God  of  Shadrach,  Meshach,  and  Abed-nego,   who   hath 


109 


sent  his  angel,  and  delivered  his  servants  that  trusted  in 
him,  and  hath  changed  the  king's  word,  and  yielded  their 
bodies,  that  they  might  not  serve  nor  worship  any  god 
except  their  own  God. 

29. — Therefore  I  make  a  decree,  That  every  people,  na- 
tion, and  language,  which  speak  any  thing  amiss  against 
the  God  of  Shadrach,  Meshach,  and  Abed-nego,  shall  bo 
cut  in  pieces,  and  their  houses  shall  be  made  a  dunghill ; 
because  there  is  no  other  god  that  can  deliver  after  this 
sort. 

30. — Then  the  king  promoted  Shadrach,  Meshach,  and 
Abed-nego,  in  the  province  of  Babylon. 

The  following  are  a  few  of  the  instructive 
sentiments  with  which  this  portion  of  the  his- 
tory is  fraught: — 

1 .  Early   dcvotedncss  to  God  is  the  best  pre- 
paration for  future  events,  and  a  most  encourag- 
ing pledge  of  future  excellence.     The  traits  of 
character  in   these  Hebrew  captives,  at  the 
commencement  of  the  book  of  Daniel,  pre- 
pared us  to  expect  a  maturity  of  faith  and  a 
fortitude  of  mind  like  what  is  here  displayed. 
At  that  time  they  refused  to  defile  themselves 
with   the  king's    meat,  and  thus  disciplined 
themselves  to  denounce  his  idolatrous   wor- 
ship.    The  blossoms  of  the  spring  do  not  in- 
deed always  ripen  into  the  fruits   of  autumn, 
but  generally  it  will  be  manifest,  that  the  ac- 
companiments of  exalted  enjoyment  and  emi- 
nent excellence  in  religion,  will  ensue  from  its 
early  implantation  in  the  heart. 

2.   The  element  of  true  piety  is  the  spirit  of 


& 


110 

martyrdom  ;  and  we  may  be  assured  that  divine 
grace,  which  capacitates  for  the  first  act  of  self  - 
denial,  is  sufficient,  in  its  more  copious  communi- 
cations, for  every  possible  exigency,  A  spiritual- 
ly-minded man  must  be  in  a  state  of  conflict 
with  external  circumstances  ;  it  is  the  inevi- 
table consequence  and  the  condition  of  his 
profession.  Though  some  periods  and  places 
may  be  more  exempt  from  the  severer  trials 
which  attach  to  others,  the  spirit  of  Christian- 
ity and  of  the  world  must,  in  different  forms, 
be  in  continual  hostility.  Looking  at  them- 
selves, and  calculating  upon  their  present  de- 
gree of  moral  strength,  the  people  of  God 
have  often  dreaded  the  difficulties  in  which 
they  might  be  involved,  and  doubted  the  re- 
sult ;  but  in  actual  danger  or  suffering,  and 
while  a  grace  proportioned  to  the  day,  upon 
which  they  are  always  encouraged  to  depend, 
has  been  imparted,  the  very  feeblest  in  mind, 
and  the  most  tender  in  constitution,  have  out- 
braved the  machinations  of  Satan,  and  the 
fiercest  persecutions  of  men.  He  who  takes 
up  the  cross  with  holy  boldness,  will  be  en- 
abled by  prayer  and  faith  to  bear  it, 

3.  As  God  is  able  to  afford  adequate  support 
to  his  people  in  every  affliction,  and  will  not 
withhold  his  presence,  so  for  the  purposes  of  his 
own  glory,  he  has  often  wonderfully  interposed 
for  their  deliverance.  In  connexion  with  this 
sentiment,   it  is  important  to  realize  another, 

10 


Ill 


which  is  in  fact  a  branch  of  it,  that  as  his 
sovereignty  will  be  exercised,  and  his  wisdom 
ought  to  determine,  it  becomes  us  to  refer  the 
time  and  mode  of  infliction  or  rescue  implicit- 
ly, entirely,  and  devoutly  to  him.  The  inter- 
positions of  Providence  are  sometimes  the 
most  remarkable  when  thev  are  the  least  an- 
ticipated.  These  devoted  saints  entertained, 
perhaps,  some  hope  of  deliverance;  they 
knew  it  was  possible,  and  they  might  think, 
from  past  mani testations,  and  the  present  good 
effects  likely  to  follow  in  favor  of  the  true 
religion,  it  might  be  deemed  probable;  but 
"  if  not,"  they  were  prepared  for  the  worst. 
The  Christian  may  not  always  be  privileged 
like  them,  to  walk  untouched  in  the  flames ; 
but  he  will  never  walk  in  affliction,  while  faith 
is  firm,  unconsoled,  wivisited,  unscmetified  ! 

Was  the  form  of  the  fourth  indeed  the  Son 
of  Cod,  or  was  it  j-ome  ministering  spirit  sent 
to  these  "heirs  of  salvation  V  We  attempt  not 
to  decide,  but  may  observe,  that  the  Redeemer, 
before  his  incarnation,  was  unquestionably  in- 
terested in  the  progress  of  the  true  church, 
did  in  a  marked  manner  evidently  superin- 
tend its  interests,  in  constant  anticipation  of 
the  long  predicted  advent  and  atonement  on 
the  cross,  and  will  never  fail  to  bless,  as  their 
need  and  his  own  glory  requires,  his  church 
collectively,  or  his  saints  individually,  in  their 
respective  necessities. 


112 

4.  The  enemies  of  truth  and  of  piety  expose 
themselves  to  the  present  visitations  of  an  aveng- 
ing Providence,  and  the  future  iniseries  of  un- 
quenchable fames  ;  a  thought  which  demands 
our  pity,  our  prayers,  and  our  exertions  on 
their  behalf.  How  affecting,  how  awful,  was 
the  fate  of  those  who  were  employed  to  cast 
Shadrach,  Meshach,  and  Abed-nego  into  the 
fiery  furnace  !  "  They  were  utterly  consumed, 
in  a  moment."  It  was  a  signal  exemplifica- 
tion of  the  fact,  that  "  the  wages  of  sin  is 
death."  Temporal  sufferings  are  commonly 
the  result  of  immoral  actions ;  but  "  everlast- 
ing destruction  from  the  presence  of  the 
Lord,"  and  the  "  lake  that  burneth  with  brim- 
stone and  fire,  which  is  the  second  death," 
await  also  the  servants  of  iniquity.  "  Gather 
not  my  soul  with  sinners,  nor  my  life  with 
bloody  men  !" 

5.  Let  us  recur,  again  and  again,  to  the 
sentiment,  deduced  from  the  conduct  of  Ne- 
buchadnezzar after  the  miraculous  escape  of 
these  persecuted  servants  of  the  most  High, — 
that  conviction,  however  strong,  if  momentary, 
and  an  external  change  of  conduct,  however  fa- 
vorable to  the  interests  of  religion,  if  it  be  only 
impulsive,  is  not  to  be  confounded  with  true  piety. 
Conviction  may  induce  men  "  to  do  many 
things,"  when  the  heart  remains  unregener- 
ate ;  but  real  religion  is  a  holy  and  steady 
principle,  burning  in  its  purity  like   a   vestal 


113 

lire,  kindled  in  the  heart  by  coals  from  the  al- 
tar of  heaven,  and  alike  inextinguishable  by 
human  power  and  infernal  agency.  Convic- 
tion is  indeed  the  incipient  form  of  religion — 
its  germ  and  bud  ;  but  to  attest  its  reality  and 
stamp  its  character,  it  must  blossom  into  de- 
cision and  ripen  into  perseverance. 


LECTURE    VIIL 


DANIEL  IV. 


This  very  remarkable  document  was  writ- 
ten by  Nebuchadnezzar  himself,  but  by  divine 
direction  has  been  incorporated  with  the  vo- 
lume of  prophecy.  As  an  exposition  of  that 
monarch's  state  of  mind  in  the  latter  part  of 
his  life,  it  must  be  regarded  not  only  as  one 
of  the  most  ancient,  but  as  one  of  the  most 
interesting  pieces  of  autobiography. 

Verse  1. — Nebuchadnezzar  the  king,  unto  all  people,  na- 
tions, and  languages,  that  dwell  in  all  the  earth  :  Peace 
be  multiplied  unto  you. 

2. — I  thought  it  good  to  shew  the  signs  and  wonders  that 
the  high  God  hath  wrought  toward  me. 

3. — How  great  are  his  signs  !  and  how  mighty  are  his  won- 
ders !  his  kingdom  is  an  everlasting  kingdom,  and  his  do- 
minion is  from  generation  to  generation. 

The  address  "  unto  all  people,  nations,  and 
languages,  that  dwell  in  all  the  earth,"  refers, 
of  course  to  those  of  his  own  empire,  in  the 

10* 


115 

usual  style  of  oriental  exaggeration,  accom- 
panied with  the  common  salutation,  u  Peace  be 
multiplied  unto  you." 

The  reference  to  the  most  High  God  is  so- 
lemn and  impressive ;  the  language  is  sub- 
limely simple,  and  contains  the  confessions 
which  repeated  experience  alone  could  have 
extorted.  It  is  pleasing  to  see  this  mighty 
ruler  impressed  with  the  majesty  of  the  Su- 
preme ;  and  with  an  implied  consciousness 
both  of  his  own  insignificance  and  of  the  li- 
mitation in  space  and  time  of  his  and  all  other 
empires,  celebrating,  in  exalted  strains,  the 
eternity  of  God's  dominion. 

4. — 1  Nebuchadnezzar  was  at  rest  in  mine  house,  and  flour- 
ishing  in  my  palace. 

5. — I  saw  a  dream  which  made  me  afraid,  and  the  thoughts 
upon  my  bed  and  the  visions  of  my  head  troubled  me. 

6. — Therefore  made  I  a  decree  to  bring  in  all  the  wise  men 
of  Babylon  belbre  me,  that  they  might  make  known  unto 
me  the  interpretation  of  the  dream. 

7. — Then  came  in  the  magicians,  the  astrologers,  the  Chal- 
deans, and  the  soothsayers  :  and  I  told  the  dream  before 
them  ;  but  they  did  not  make  known  unto  me  the  interpie- 
tation  thereof. 

It  is  one  of  the  mysteries  of  providence, 
that  peace  and  prosperity  are  often  afforded 
to  the  wicked,  while  the  righteous  are  involved 
in  every  species  of  adversity.  His  own  ac- 
count presents  Nebuchadnezzar  to  our  view 
in  a  state  of  the  greatest  worldly  felicity,  pos- 
sessing at   once  domestic  peace  and  public 


•j* 


V-v  or  TEK       *' 

116       S&IIFQS^ 


glory  ;  feeling  life  to  be  at  its  highest  tide  of 
temporal  enjoyment.  We  should  be  thankful 
for  prosperity,  but  have  no  reason  to  confide 
in  it.  In  this  instance,  however,  the  dream 
of  joy  was  soon  interrupted  by  a  vision  that 
excited  foreboding,  though  perhaps  indefin- 
able apprehensions.  He  summoned  once 
more  the  wise  men  of  Babylon,  who  had  be- 
fore declared  that,  if  he  could  have  recalled 
his  former  dream,  they  would  have  given  him 
the  interpretation.  But  the  futility  of  all  their 
pretensions  at  length  became  manifest,  in  their 
obvious  incapacity  on  this  occasion. 

8. — But  at  the  last  Daniel  came  in  before  me  (whose  name 
was  Belteshazzar,  according  to  the  name  of  my  god,  and 
in  whom  is  the  spirit  of  the  holy  gods,),  and  before  him  I 
told  the  dream,  saying, 

9. — O  Belteshazzar,  master  of  the  magicians,  because  I 
know  that  the  spirit  of  the  holy  gods  is  in  thee,  and  no  se- 
cret troubleth  thee,  tell  me  the  visions  of  my  dream  that  I 
have  seen,  and  the  interpretation  thereof. 

10. — Thus  were  the  visions  of  mine  head  in  my  bed  :  I  saw, 
and  behold,  a  tree  in  the  midst  of  the  earth,  and  the  height 
t he vtofwas  great.  . 

11. — The  tree  grew,  and  was  strong,  and  the  height  there- 
of  reached  unto  heaven,  and  the  sight  thereof  to  the  end 
of  all  the  earth. 

12. — The  leaves  thereof  were  fair,  and  the  fruit  thereof  much, 
and  in  it  ivas  meat  for  all :  the  beasts  of  the  field  had  sha- 
dow under  it,  and  the  fowls  of  the  heaven  dwelt  in  the 
boughs  thereof,  and  all  flesh  was  fed  of  it. 

13. — 1  saw  in  the  visions  of  my  head  upon  my  bed,  and,  be- 
hold, a  watcher  and  an  holy  one  came  down  from  heaven. 

14. — He  cried  aloud,   and  said  thus,  Hew  down  the  tree, 


117 


and  cut  off  his  branches,  shake  off  his  leaves,  and  scatter 
his  fruit :  let  the  beasts  get  away  from  under  it,  and  the 
fowls  from  his  branches. 

15. — Nevertheless,  leave  the  stump  of  his  roots  in  the  earth, 
even  with  a  band  of  iron  and  brass  in  the  tender  grass  of 
the  field  ;  and  let  it  be  wet  with  the  dew  of  heaven,  and 
Jet  his  portion  be  with  the  beasts  in  the  grass  of  the  earth. 

16. — Let  his  heart  be  changed  from  man's,  and  let  a  beast's 
heart  be  given  unto  him  ;  and  let  seven  times  pass  over 
him. 

17. — This  matter  iff  by  the  decree  of  the  watchers,  and  the 
demand  by  the  word  of  the  holy  ones  ;  to  the  intent  that 
the  living  may  know  that  the  Most  High  ruleth  in  the 
kingdom  of  men,  and  giveth  it  to  whomsoever  he  will,  and 
setteth  up  over  it  the  basest  of  men. 

18. — This  dream  I  king  Nebuchadnezzar  have  seen.  Now, 
thou,  O  Bclteshazzar,  declare  the  interpretation  thereof; 
forasmuch  as  all  the  wise  men  of  my  kingdom  are  not 
able  to  make  known  unto  me  the  interpretation  :  but  thou 
art  able  :   for   the  spirit  of  the  holy  gods    is  in  thee. 

"  The  spirit  of  the  holy  gods"  is  a  revolting 
phrase  after  the  indication  we  have  had  of  the 
king's  knowledge  of  Jehovah  ;  but  some  critics 
consider  that  the  words  are  capable  of  a  sin- 
gular sense,  which  several  versions  assign  to 
them.  He  speaks  also  of  Belteshazzar  as  a 
name  conferred  on  Daniel  after  the  name  of 
Bel,  whom  he  still  denominates  "  our  god." 

By  the  word  watcher  we  are  to  understand 
an  angel,  so  called,  as  being  one  of  those  ex- 
alted intelligences  who  are  appointed  both  to 
guard  important  interests  and  to  undertake 
important  embassies  in  the  administration  of 
the  divine  government.     "  Bless  the  Lord,  ye 


118 

his  angels  that  excel  in  strength,  that  do  his 
commandments,  hearkening  unto  the  voice  of 
his  word.  Bless  ye  the  Lord,  all  ye  his  hosts, 
ye  ministers  of  his  that  do  his  pleasure." 
Psalm  ciii.  20,  21. 

The  description  of  this  dream  will  remind 
the  scripture  reader  of  that  remarkable  illus- 
tration which  .  is  contained  in  the  thirty-first 
chapter  of  Ezekiel,  where  the  images  of  the 
cedar  of  Lebanon  refer  to  the  king  of  Assyria 
retrospectively,  but  by  anticipation  also  to  the 
king  of  Egypt.  Lowth,  in  his  Lectures  on 
the  sacred  poetry  of  the  Hebrews,  after  com- 
menting with  great  precision  upon  their  poetic 
and  prophetic  figures,  adds,  respecting  tl;;~ 
parable  of  Ezekiel — "  than  which,  if  we  con- 
sider the  imagery  itself,  none  was  ever  more 
apt  or  more  beautiful ;  of  the  description  and 
coloring,  none  was  ever  more  elegant  or 
splendid." 

19. — Then  Danid  (whose  name  was  Belteshazzar)  was 
astonished  for  one  hour,  and  his  thoughts  troubled  him. 
The  king  spake  and  said,  Belteshazzar,  let  not  the  dream, 
or  the  interpretation  thereof,  trouble  thee.  Belteshazzar 
answered  and  said,  My  lord,  the  dream  be  to  them  that 
hate  thee,  and  the  interpretation  thereof  to  thine  ene- 
mies. 

20. — The  tree  that  thou  sawest,  which  grew  and  was  strong, 
whose  height  reached  unto  the  heaven,  and  the  sight  there- 
of to  all  the  earth : 

21. — Whose  leaves  were  fair,  and  the  fruit  thereof  much, 
and  in  it  was  meat  for  all ;  under  which  the  beasts  of  the 
field  dwelt,  and  upon  whose  branches  the  fowls  of  the  hea- 
ven had  their  habitation  : 


119 


22. — It  is  thou,  O  king,  that  art  grown  and  become  strong  : 
for  thy  greatness  is  grown,  and  reacheth  unto  heaven,  and 
thy  dominion  to  the  end  of  the  earth. 

23. — And  whereas  the  king  saw  a  watcher  and  an  holy  one 
coming  down  from  heaven,  and  saying,  Hew  the  tree 
down,  and  destroy  it ;  yet  leave  the  stump  of  the  roots 
thereof  in  the  earth,  even  with  a  band  of  iron  and  brass 
in  the  tender  grass  of  the  field  ;  and  let  it  be  wet  with  the 
dew  of  heaven,  and  let  his  portion  be  with  the  beasts  of 
the  field,  till  seven  times  pass  over  him.- 

24. — This  is  the  interpretation,  O  king,  and  this  is  the  do- 
crce  of  the  Most  High,  which  is  come  upon  my  lord  the 
king  : 

25. — That  they  shall  drive  t lice  from  men,  and  thy  dwell- 
ing  shall  he  with  the  beasts  of  the  field,  and  they  shall 
make  thee  to  eat  grass  as  oxen,  and  they  shall  wet  thee 
with  the  dew  of  heaven,  and  seven  times  sliall  pass  over 
thee,  till  thou  know  that  the  Most  High  rulcth  in  the  king, 
dom  of  men,  and  givcth  it  to  whomsoever  he  will. 

20. — And  whereas  they  commanded  to  leave  the  stump  of 
the  tree  root's;  thy  kingdom  shall  be  sure  unto  thee, 
after  that  thou  shall  have  known  that  the  heavons  do 
rule. 

27. — Wherefore,  O  king,  let  my  counsel  be  acceptable  unto 
thee,  and  break  ofF  thy  sins  by  righteousness,  and  thino 
iniquities  by  showing  mercy  to  the  poor  :  if  it  may  be  a 
lengthening  of  thy  tranquillity. 

In  this  paragraph  three  things  are  obser- 
vable,— 

1 .  The  astonishment  of  Daniel.  No  sooner 
had  the  king  related  his  dream,  than  the  pro- 
phet was  overwhelmed  with  feelings  of  sur- 
prise and  awe,  which  entranced  him,  as  it 
were,  for  an  hour.  This  sensibility  was  ho- 
norable to  his  humanity,  his  loyalty,  and  his 


120 

religion.  He  not  only  perceived  the  nature  of 
that  dire  calamity  which  he  saw  to  be  ap- 
proaching, and  which,  while  it  would  more 
immediately  smite  his  sovereign,  must  involve 
an  empire  in  affliction  ;  but  he  had  an  awful 
realization  of  the  hand  of  God  in  it.  The  eye 
of  sense  contemplates  only  the  outward  scene 
and  machinery  of  events ;  but  faith  regards 
the  invisible  intelligence  who  touches  the 
prime  spring  of  all,  and  regulates  every  move- 
ment. 

2.  The  explicit  and  authoritative  announcement 
of  the  interpretation  of  the  dream.  To  this  he 
was  encouraged  by  the  king  himself;  but 
whether  because  he  felt  humbled,  or  because 
he  cherished  a  spirit  of  daring  defiance  for 
the  worst,  is  not  stated,  though  the  subse- 
quent narrative  would  lead  us  to  suppose  the 
former.  Having  prefaced  his  painful  com- 
munication with  words  which,  though  compli- 
mentary, bespoke  distress  of  mind  rather  than 
adulation,  he  declared  that  the  lofty  and  far 
spreading  tree,  with  its  redundant  foliage  and 
fruit,  was  an  emblem  of  Nebuchadnezzar  him- 
self, in  his  present  prosperity,  subsequent 
abasement,  and  final  restoration  to  his  dignity 
and  dominion.  Some  have  given  very  minute 
explanations  of  the  leaves  and  fruit,  and  beasts 
of  the  field,  and  fowls  of  heaven  ;  but  it  must 
not  be  forgotten  that  the  intention  of  these 
allegorical    paintings    is    to    convey   general 


121 


ideas,  and  that  by  too  precise  an  analysis  and 
ramification  of  the  sentiment,  the  imagination 
may  be  amused  while  the  mind  is  uninstruct- 
ed.  In  the  10th  verse  the  tree  is  said  to  be 
"  in  the  midst  of  the  earth,"  which  is  "  meant 
perhaps  as  a  centre  from  which  the  extensive 
circuit  of  his  empire  was  described.  The 
sovereigns  of  the  world  are  often  represented 
by  large  trees  in  the  language  of  other  coun- 
tries as  well  as  in  the  prophetic  language  of 
the  Hebrews.  Princes  are  also  considered  as 
the  branches,  the  leaves  as  the  soldiery,  the 
fruits  as  the  annual  produce,  and  the  shadow 
as  the  protection  which  men  may  receive  un- 
der government." — Wintle. 

A  tree  is  a  beautiful  illustration  of  prosperi- 
ty. Thus  the  psalmist  represents  the  righteous 
as  "  like  a  tree  planted  by  the  river  of  water, 
that  bringeth  forth  his  fruit  in  his  season  ;  his 
leaf  also  shall  not  wither,  and  whatsoever  he 
doeth  shall  prosper." 

The  denunciation  against  this  haughty  mon- 
arch is  awfully  applicable  to  the  decree  which 
will  virtually  go  forth  at  last  against  the  whole 
plantation  of  wickedness,  and  every  proud 
head  that  exalts  itself  against  God, — "  Hew 
the  tree  down  and  destroy  it!"  The  axe  of 
divine  judgments  is  even  now  applied  to  the 
roots,  and  fall  they  must,  with  all  their  en- 
vied foliage,  fruit,  and  glory,  unless  grace 
prevent  by  transplanting  them  into  the  garden 


122 

of  the  Lord,  and  causing  them  to  be  "  rooted 
and  grounded  in  faith." 

3.  The  solemn  appeal  to  the  monarchy  v.  27. 
The  spirit  of  his  illustrious  compatriots  Shad- 
rach,  Meshach,  and  Abed-nego,  breathed  in 
the  language  of  Daniel,  who,  with  an  intre- 
pidity that  became  his  character  and  his  pro- 
fession as  the  servant  of  the  Most  High  God, 
volunteered  his  counsel  to  Nebuchadnezzar. 
One  might  fancy  the  prophet  confronting  this 
Lord  of  many  realms,  in  the  attitude  of  a  fear- 
less but  respectful  resolution ;  simple  in  his 
attire,  penetrating  in  his  look,  measured  and 
awful  in  the  tones  of  his  voice,  calm  in  his  de- 
portment, and  great  in  the  majesty  of  truth 
and  inspiration,  while  the  king  listens,  trem- 
bles,— O  that  we  could  add,  and  "  turns  to 
the  Lord  with  purpose  of  heart !"  To  this 
happy  conclusion,  however,  we  can  scarcely 
arrive,  when  we  find  that  the  threatened  judg- 
ment was  not  averted,  which  in  other  instances 
followed  upon  repentance,  and  when,  after  the 
lapse  of  a  year,  he  walks  upon  his  palace 
walls,  as  the  history  immediately  relates,  in 
all  the  pride  of  self-sufficient  greatness.  Of 
all  obdurate  things,  surely  the  human  heart  is 
the  most  obdurate  ! 

It  may  be  seen  from  this  narrative,  that 
fidelity  in  executing  the  duties  of  the  public 
office  of  a  servant  of  God  is  a  quality  of  essen- 
tial importance,  but  involves  no  trifling  diffi- 

11 


123 

culties.  Every  day's  experience  verifies  the 
fact  that  u  the  fear  of  man  bringeth  a  snare," 
and  that  much  devotion  to  sustain  a  lively 
faith  is  the  only  effectual  means  of  escaping 
its  entanglements. 

It  is  further  obvious  that  the  most  pointed 
and  powerful  appeals  to  the  consciences  of 
men  will  not  invariably  succeed  ;  but  the  fai- 
lure of  our  endeavors  ought  not  to  prevent 
reiterated  effort  and  perseverance.  The  sove- 
reignty of  divine  grace  has  not  unfrequently 
been  manifested  in  frustrating  an  instrumen- 
tality which,  in  human  estimation,  has  seemed 
the  most  adapted  to  the  end,  and  in  prosper- 
ing that  which  has  been  regarded  as,  in  itself, 
the  least  distinguished,  valuable,  and  effective. 
It  is  thus  we  are  led  to  discriminate  between 
the  work  of  man  and  the  operations  of  God. 

The  judgment  pronounced  upon  Nebuchad- 
nezzar, it  seems  to  be  intimated  by  Daniel, 
was  conditional.  His  reformation  might  avert 
the  threatened  evil — "  if  it  may  be  a  lengthen- 
ing of  thy  tranquillity."  Similar  instances 
occur  in  Scripture.  Compare  Is.  xxxviii.  1 — 5; 
Jerem.  xviii.  7 — 10  ;  Jonah  iii.  4 — 10. 

Verse  28. — All  this  came  upon  the  king  Nebuchadnezzar. 

29. — At  the  end  of  twelve  months  he  walked  in  the  palace 
of  the  kingdom  of  Babylon. 

30.-— The  king  spake  and  said,  Is  not  this  great  Babylon 
that  I  have  built  for  the  house  of  the  kingdom,  by  the 
might  of  my  power,  and  for  the  honor  of  my  majesty? 


124 

Herodotus  assures  us  that  the  wealth  and  re- 
sources of  the  state  of  Babylon,  were  equal  to 
those  of  a  third  part  of  all  Asia ;  and  he  re- 
presents the  city  as  square,  each  side  of  which 
was  120  stadia,  or  480  in  circumference.  The 
least  calculation  is  360  stadia,  or  45  miles. 
Pliny  affirms  it  to  have  been  60  miles.  The 
walls  were  50  cubits  in  height,  and  their 
breadth  sufficient  to  admit,  according  to  Dio- 
dorus,  six  chariots  to  drive  along  abreast.  A 
branch  of  the  river  Euphrates  ran  through  the 
centre,  across  which  a  bridge  extended  of  a 
furlong  in  length,  with  a  palace  at  each  end. 
The  proud  monarch  claims  the  honor  of  erect- 
ing this  city  ;  but  though  this  was  not  strictly 
the  fact,  it  only  became  one  of  the  wonders 
of  the  world  by  his  addition  of  the  walls  of  a 
hundred  gates,  the  temple  of  Belus,  his  palace, 
the  hanging  gardens,  and  other  magnificent 
decorations. 

But  what  is  all  this  grandeur  to  that  "  city 
of  God"  of  which  real  Christians  are  the  des- 
tined inhabitants,  and  of  which  the  prophets 
have  given  so  splendid  a  description  !  What 
was  the  glory  of  Babylon,  with  the  accumu- 
lated treasures  of  ages,  to  the  "  glory  of  God !" 
Every  spot  will  be  "  holy  ground  ;"  for  John 
"  saw  no  temple  therein ;  for  the  Lord  God 
Almighty  and  the  Lamb  are  the  temple  of  it. 
And  the  city  had  no  need  of  the  sun,  neither 
of  the  moon  to  shine  in  it :  for  the  glory  of 


125 

God  did  lighten  it,  and  the  Lamb  is  the  light 
thereof." 

The  king  of  Babylon  looked  round  upon 
the  edifices  and  public  works  of  his  far-famed 
metropolis,  saying,  "  Is  not  this  great  Babylon 
that  I  have  built  ?"  The  day  is  not  distant, 
when  each  disciple  of  the  blessed  Jesus,  while 
traversing  the  golden  streets,  and  the  sacred 
walls  and  enclosures  of  his  celestial  abode, 
will  exclaim,  with  emotions  of  exquisite  de- 
light, commingled  with  self-abasing  gratitude 
— Is  not  this  the  "  new  Jerusalem,"  which  my 
Redeemer  has  built  by  the  might  of  his  power, 
and  for  the  glory  of  his  majesty  ?  Instead  of 
the  pride,  the  selfishness,  and  the  mean  pas- 
sions of  earth,  "  there  shall  in  no  wise  enter 
any  thing  that  defileth,  neither  whatsoever 
worketh  abomination,  or  maketh  a  lie  ;  but 
they  which  are  written  in  the  Lamb's  book  of 
life !" 

Nebuchadnezzar  "walked  in  the  palace," 
that  is,  probably,  in  the  palace  gardens — with 
what  an  air  of  self-importance  is  better  ima- 
gined than  expressed — and  spake,  in  the  re- 
corded language  of  boasting  and  disregard  of 
providence  and  God,  to  his  surrounding  par- 
asites. Poor,  pitiable  worm  of  the  earth  ! — 
«  While  the  word,"— Yes,— 

Verse  31. — While  the  word  was  in  the  king's  mouth,  there 
fell  a  voice  from  heaven,  saying,  O  king  Nebuchadnez- 
zar, to  thee  it  is  spoken ;  The  kingdom  is  departed  from 
thee : 


126 


32. — And  they  shall  drive  thee  from  men,  and  thy  dwelling 
shall  be  with  the  beasts  of  the  field  :  they  shall  make 
thee  to  eat  grass  as  oxen,  and  seven  times  shall  pass  over 
thee,  until  thou  know  that  the  Most  High  ruleth  in  the 
kingdom  of  men,  and  giveth  it  to  whomsoever  he  will. 

33. — The  same  hour  was  the  tiling  fulfilled  upon  Nebuchad- 
nezzar :  and  he  was  driven  from  men,  and  did  eat  grass 
as  oxen,  and  his  body  was  wet  with  the  dew  of  heaven, 
till  his  hairs  were  grown  like  eagles'  J ealhers,  and  his 
nails  like  birds'  claws. 

We  suggest  the  following  as  materials  for 
reflection  on  this  subject : — 

1.  Sin  is  of  a  hardening  nature,  retaining 
its  hold  in  defiance  of  warnings,  and  even  of 
repeated  punishments. 

2.  The  most  exalted  of  human  beings  is  but 
an  insignificant  atom  in  the  hand  of  infinite 
power. 

3.  God  is  never  unmindful  either  of  his 
threatenings  or  of  his  promises  ;  which  leaves 
the  impenitent  nothing  to  hope,  and  the  believ- 
ing nothing  to  fear. 

4.  The  punishments  which  God  inflicts 
upon  the  wicked,  here  or  hereafter,  have  re- 
lation to  their  character  and  demerits. 

5.  As  the  possession  of  reason  is  the  high- 
est distinction  of  man,  so  the  continuance  of 
our  mental  sanity,  which  might  in  one  moment 
be  deranged,  either  in  sovereignty  or  in  judg- 
ment, ought  to  inspire  our  most  devout  and 
daily  gratitude.  What  a  visitation  was  seven 
times,  that  is,  seven  years,  of  such  madness  ! 

11* 


127 

6.  It  is,  in  general,  a  proof  of  divine  good- 
ness that  our  curiosity  is  so  much  baffled  re- 
specting the  events  of  time  to  come,  and  that 
an  impenetrable  veil  is  thrown  over  our  own 
future  history. 

Verse  34. — And  at  the  end  of  the  days,  I  Nebuchadnezzar 
lifted  up  mine  eyes  unto  heaven,  and  mine  understanding 
returned  unto  me ;  and  I  blessed  the  Most  High ;  and  I 
praised  and  honored  him  that  liveth  for  ever,  whose  domin- 
ion is  an  everlasting  dominion,  and  his  kingdom  is  from 
generation  to  generation  : 

35. — And  all  the  inhabitants  of  the  earth  are  reputed  as  no- 
thing :  and  he  doeth  according  to  his  will  in  the  army  of 
heaven,  and  among  the  inhabitants  of  the  earth  ;  and  none 
can  stay  his  hand,  or  say  unto  him,  What  doest  thou  1 

36. — At  the  same  time  my  reason  returned  unto  me ;  and, 
for  the  glory  of  my  kingdom,  mine  honor  and  brightness 
returned  unto  me  ;  and  my  counsellors  and  my  lords 
sought  unto  me  ;  and  I  was  established  in  my  kingdom  ; 
and  excellent  majesty  was  added  unto  me. 

37. — Now,  I  Nebuchadnezzar  praise,  and  extol,  and  honor 
the  King  of  heaven,  all  whose  works  are  truth,  and  his 
ways  judgment :  and  those  that  walk  in  pride  he  is  able 
to  abase. 

How  far  this  last  return  to  the  sentiments 
and  expressions  of  religion  was  genuine,  and 
whether  we  are  to  regard  Nebuchadnezzar  as 
finally  converted  to  God,  may  be  regarded  as 
one  of  those  questions  which,  while  we  are 
benevolently  desirous  of  giving  it  the  most 
favorable  construction,  must  be  referred  to 
the  great  mass  of  unfathomable  mysteries. 
The  evidence  we  have  a  right  to  demand  in 


128 

general,  of  a  renewal  of  character,  must  be 
proportioned  to  the  nature  of  past  delinquen- 
cies ;  and  it  often  requires  much  holy  skill  to 
pilot  our  judgment  between  the  Scylla  and 
Charybdis  of  uncharitableness  and  laxity.  We 
should  be  kind,  but  not  compromising ;  deci- 
ded, but  not  repulsive,  austere,  and  unjust : 
and,  for  ourselves,  let  us  ever  bear  in  mind 
the  responsibility  that  attaches  to  our  pre- 
eminent advantages. 


LECTURE  IX. 


DANIEL  V. 


Nebuchadnezzar  lived  only  about  a  year 
after  his  recovery  from  madness.  He  was 
succeeded  by  his  son  Evil-Merodach,  who 
married  Nicotris,  a  person  much  extolled  by 
historians  for  her  virtue  and  sagacity.  To 
this  latter  was  born  Belshazzar,  who  was  a 
weak  and  effeminate  prince.  The  history 
has  now  advanced  to  the  fifty-first  year  of  the 
captivity. 

Verse  1. — Belshazzar  the  king  made  a  great  feast  to  a 
thousand  of  his  lords,  and  drank  wine  before  the  thou- 
land. 

2. — Belshazzar,  whiles  he  tasted  the  wine,  commanded  to 
bring  the  golden  and  silver  vessels  which  his  father  Ne- 
buchadnezzar had  taken  out  of  the  temple  which  was  in 
Jerusalem  ;  that  the  king  and  his  princes,  his  wives  and 
his  concubines,  might  drink  therein. 

3. — Then  they  brought  the  golden  vessels  that  were  taken 
out  of  the  temple  at  the  house  of  God  which  was  at  Jeru- 
falem ;  and  the  king  and  hii  princes,  his  wives  and  hi* 
concubines,  drank  in  them. 


130 

4. — They  drank  wine  and  praised  the  gods  of  gold,  and  of 
silver,  of  brass,  of  iron,  of  wood,  and  of  stone. 

At  this  time  Cyrus  was  besieging  Babylon  ; 
and,  had  not  the  king  been  immersed  in  self- 
indulgence  instead  of  devoting  himself  to  the 
interests  of  his  empire,  now  involved  in  the 
most  perilous  circumstances,  he  would  have 
proclaimed  a  fast  instead  of  appointing  "  a 
great  feast."  Even  if  the  supposition  be  cor- 
rect that  it  was  the  regular  return  of  some 
national  anniversary,  or  more  probably  of 
some  day  devoted  to  idol  gods,  prudence,  at 
least,  might  have  dictated  its  suspension  at  so 
momentous  a  crisis.  But  the  love  of  plea- 
sure is  inherent  in  our  fallen  nature,  and  oper- 
ates, alas,  with  an  intensity  that  presents  a 
humbling  contrast  to  the  influence  which  the 
love  of  God  exerts  in  our  hearts  !  Is  it  that 
there  is  more  sincerity  in  the  passion  of  the 
world  than  in  the  profession  of  the  Christian  ? 
Or  is  it  not  the  truth  that  the  nature  of  the 
principle,  and  its  actual  energy  as  portrayed 
in  the  lives,  labors,  and  sufferings  of  a  "  cloud 
of  witnesses,"  whose  names  are  recorded  in 
history,  evince  its  surpassing  power  ?  Behold 
a  subject  for  profound  self-examination  and 
prayer  ! 

The  festival  of  Belshazzar  illustrates  not 
only  the  folly  and  infatuation  of  sin,  but  its 
tendency  to  progress  and  multiplication.  Sin 
walks  in  a  train  ;  and  with  what  others,  and 


131 

of  what  a  frightful  character,  one  vice  may  as- 
sociate itself,  is  impossible  to  calculate.     Z>e- 
scent  on  the  precipitous  road  to  ruin  is  easy, 
but  return  is  difficult ;  and,   however  strong 
the  attractive  influence  of  iniquity,  it  has  no 
repulsive  force.     The  elements  of  evil  readily 
rush  into  combination,  and  remain  in  close 
and  inseparable  adhesion,  till  a  moral  power, 
extraneous  and  divine,    produces  a   division 
and  destruction  of  them.     Beware  of  the  first 
step — the  first  compliance — the  first  union  in- 
to a  state  of  companionship  with  the  wicked ; 
for,  as  in  the  case  of  this  impious  monarch, 
feasting  may  lead  to  intoxication,  intoxication 
to  profanity,  sacrilege,  and  daring  defiance  of 
God.     The  holy  vessels  of  the  temple  were 
brought  and  desecrated  with  many  a  toast  and 
song  of  revelry,  in  honor  of  their  idol  vanities, 
and  many  an  impious  laugh,  at  the  religion  of 
the  captive  Jews  !  Sensuality,  in  all  its  various 
modifications,  from  the  meanest  to  the  loftiest 
modes  of  indulgence,  has  always  been  a  pre- 
valent vice  in  nations,   whether  barbarian  or 
civilized,  who  have  been  addicted  to  false  re- 
ligion.    It  is  the  faith  of  the  Bible  alone  that 
can  emancipate,  purify,  and  ennoble  our  na- 
ture.    Innumerable  are  the  occasions,*  even  in 
a  far  better  state  of  society  than  that  which 
prevailed  in  the  heathen  world,  when  it  is  most 
appropriate  and  most  important  to  call  to  mind 
the  apostolic  injunction,  "  Be  not  drunk  with 


132 

wine,  wherein  is  excess,  but  be  filled  with  the 
spirit."  The  revelry  on  this  occasion,  how- 
ever,  possessed,  a  peculiar  character  of  im- 
piety, "  they  praised  the  gods  of  gold."  There 
appears  to  have  been,  as  Wintle  remarks,  a 
kind  of  competition,  or  the  appearance  of  a 
triumph  of  the  false  gods  over  the  true  one, 
whom  Nebuchadnezzar  had  still  honored,  and 
for  whom  he  required  respect  to  be  shown. 
This  appears  more  strongly  in  the  Alexandrine 
and  Coptic  versions,  which  add,  "  but  the  ever- 
lasting God  they  praised  not." 

5. — In  the  same  hour  came  forth  fingers  of  a  man's  hand, 
and  wrote  over  against  the  candlestick  upon  the  plaster 
of  the  wall  of  the  king's  palace;  and  the  king  saw  the 
part  of  the  hand  that  wrote, 

0.  Then  the  king's  countenance  was  changed,  and  his 
thoughts  troubled  him,  so  that  the  joints  of  his  loins  were 
loosed,  and  his  knees  smote  one  agamst  another. 

"  In  the  same  hour" — that  hour  of  compli- 
cated crime,  and  of  unsuspecting  hilarity — 
that  hour  when  danger  and  duty  were  alike 
forgotten — that  hour  to  which  the  prophets 
had  repeatedly  referred  in  perspicuous  and 
pointed  descriptions — that  hour  which  was 
the  crisis  of  Chaldea's  destiny  and  of  Israel's 
near  deliverance : — in  that  hour  came  forth 
fingers  of  a  man's  hand,  and  wrote  upon  the 
plaster  of  the  wall,  which  filled  the  king  with 
astonishment  and  terror.  But  wherefore  this 
alarm  ?     The  wor<}s  were  unintelligible,  being 


133 

probably  written,  as  Lowth  observes,  in  the 
old  Hebrew  letters,  now  called  the  Samaritan, 
of  which  the  Chaldeans  were  ignorant ;  and 
there  seemed  ample  room  for  imagining  some 
optical  or  other  delusion.  If  it  were  at  once 
deemed  supernatural,  why  should  even  an  ap- 
pearance of  this  nature  have  occasioned  seri- 
ous apprehension  ?  Why  might  it  not  have 
proved  a  happy  omen,  a  mysterious  intimation 
of  good,  and  not  of  evil  ?  What  was  there  in 
a  shadow  or  an  unknown  character  traced 
upon  the  wall  to  terrify  a  man  at  the  summit 
of  human  glory,  and  congratulated  by  a  thou- 
sand feasted  and  flattering  courtieis?  Ah, 
there  is  no  defence  against  the  power  of  con- 
science ;  no  thunders  that  can  drown  its 
voice ;  no  wealth  that  can  purchase  its  ver- 
dict; no  elevation  that  can  escape  its  visita- 
tions. It  is  not  necessary  to  employ  the  tem- 
pest, or  the  lightning,  or  the  flaming  angel  to 
excite  the  fears  of  a  sinner, — a  word,  a  whis- 
per, a  look,  a  shadowy  inscription  on  the  wall 
will  suffice  !  u  The  wicked  flee  when  no  man 
pursueth  ;"  and,  O  how  vain  is  all  human  suc- 
cor when  conscience  sets  a  man's  own  mind 
against  the  self-convicted  transgressor  !  Of 
all  the  thousand  lords  none  appear  to  have  re- 
garded the  apparition  ;  it  was  Belshazzar 
himself  who  trembled  at  the  sight.  Of  all  the 
multitudes  that  visit  a  city,  or  a  town,  that 
cross  a  plain  or  a  mountain,   that  pass  by   a 


134 

wood,  or  a  tree,  or  a  cottage,  there  shall  be 
but  one  who  is  affected  by  any  extraordinary 
emotions  ;  and  why  ?  That  one  associates 
the  city,  the  town,  the  plain,  the  mountain, 
the  wood,  the  tree,  or  the  cottage,  with  the 
thrilling  recollection  of  a  crime  committed 
there,  which  other  intervening  events,  or 
years,  cannot  prevent,  or  banish  from  the 
recesses  of  memory  and  conscience,  The 
visitations  of  providence,  however,  are  some- 
times prompt  as  well  as  awful ;  and,  notwith- 
standing the  ease,  self-confidence,  and  tran- 
quil anticipations  of  the  wicked,  they  may  be 
overwhelmed  with  a  confusion,  sudden  as  the 
whirlwind,  appalling  as  the  thunderbolt.  "The 
triumphing  of  the  wicked  is  short ;"  and  "  God 
is  no  respecter  of  persons." 

7. — The  king  cried  aloud  to  bring  in  llie  astrologers,  the 
Chaldeans,  and  the  soothsayers.  And  the  king  spake, 
and  said  to  the  wise  wen  of  Babylon,  Whosoever  shall  read 
this  writing,  and  show  me  the  interpretation  thereof,  shall 
be  clothed  with  scarlet,  and  have  a  chain  of  gold  about  his 
neck,  and  shall  be  the  third  ruler  in  the  kingdom. 

8. — Then  came  in  all  the  king's  wise  men;  but  they  could 
not  read  the  writing,  nor  make  known  to  the  king  the  in- 
terpretation thereof. 

9. — Then  was  king  Belshazzar  greatly  troubled,  and  his 
countenance  was  changed  in  him,  and  his  lords  were  as. 
tonied* 

Alas,  how  miserable  are  the  resources  to 
which  the  guilty  mind  is  driven  by  its  terrors  I 
The  king  cried  aloud  for  the  astrologers,  the 

12 


135 

Chaldeans,  and  the  soothsayers.  Astrolo- 
gers !  Chaldeans !  Soothsayers !  Wretched 
confidences,  and  pitiable  monarch  who  knew 
no  better  hope  !  It  is  not,  however,  the  re- 
iterated failures  of  all  his  worldly  dependen- 
cies that  will  induce  an  unconverted  man  to 
seek  a  better  refuge  ;  but,  with  an  infatuated 
tenacity  of  grasp,  he  will  hold  to  his  pleasures, 
his  delusions,  and  his  associations,  till  he  per- 
ish with  the  mighty  nothings  in  which  he  has 
trusted  !  Let  us  be  thankful  that  the  revela- 
tions of  the  kingdom  of  heaven  are  ours  ;  that 
a  foundation  is  laid  in  Zion  for  a  sinful  world, 
which  is  Jesus  Christ,  on  which  we  may  se- 
curely repose  for  salvation  ;  and  that  "  he 
that  believeth  shall  not  be  in  confusion." 

10. — Now  the  queen,  by  reason  of  the  words  of  the  king 
and  his  lords,  came  into  the  banquet-house  ;  and  the  queen 
spake  and  said,  O  king,  live  for  ever  ;  let  not  thy  thoughts 
trouble  thee,  nor  let  thy  countenance  be  changed : 

11. — There  is  a  man  in  thy  kingdom,  in  whom  is  the  spirit 
of  the  holy  gods  ;  and,  in  the  days  of  thy  father,  light, 
and  understanding,  and  wisdom,  like  the  wisdom  of  the 
gods,  was  found  in  him  ;  whom  the  king  Nebuchadnez- 
zar thy  father,  the  king,  J  say,  thy  father,  made  master 
of  the  magicians,  astrologers,  Chaldeans,  and  soothsayers. 

12. — Forasmuch  as  an  excellent  spirit,  and  knowledge,  and 
understanding,  interpreting  of  dreams,  and  showing  of 
hard  sentences,  and  dissolving  of  doubts,  were  found  in 

;  the  same  Daniel,  whom  the  king  named  Belteshazzar  : 
now  let  Daniel  be  called,  and  he  will  shew  the  interpreta- 
tion. 

!3- — Then  was  Daniel  brought  in  before  the  king.  And 
the  king  spake  and  said  unto  Daniel,  Art  thou  that  Dan- 


136 


id,  which  art  of  the  children  of  the  captivity  of  Judah, 
whom  the  king  my  father  brought  out  of  Jewry? 

14. — I  have  even  heard  of  thee,  that  the  spirit  of  the  gods 
is  in  thee,  and  that  light,  and  understanding,  and  excel- 
lent wisdom  is  found  in  thee. 

15. — And  now  the  wise  men,  the  astrologers,  have  been 
brought  in  before  me,  that  they  should  read  this  writing, 
and  make  known  unto  me  the  interpretation  thereof:  but 
they  could  not  show  the  interpretation  of  the  thing: 

16. — And  1  have  heard  of  thee,  that  thou  canst  make  inter- 
pretations  and  dissolve  doubts:  now,  if  thou  canst  read 
the  writing,  and  make  known  to  me  the  interpretation 
thereof,  thou  shalt  be  clothed  with  scarlet,  and  have  a 
chain  of  gold  about  thy  neck,  and  shalt  be  the  third  ruler 
in  the  kingdom. 

The  interference  of  the  queen  upon  this  oc- 
casion presents  a  pleasing  specimen  of  female 
kindness.  Many  suppose  it  was  the  queen- 
mother,  or  Nicotris.  This,  however,  is  not 
expressed.  There  must  have  been  much  to 
check  and  even  to  alienate  affection  in  a 
wicked  and  despotic  character ;  but  conjugal 
fidelity,  and  the  same  may  be  said  of  maternal 
love,  triumphs  in  the  hour  of  distress  !  The 
adaptation  of  woman  to  promote  the  comfort 
of  life  is  a  gracious  provision  of  God,  and  the 
disposition  to  soothe  anxiety,  to  alleviate  suf- 
fering, to  shield  or  aid  in  danger,  is  alike  cer- 
tain to  operate,  and  honorable  to  display. 

So  Belshazzar  had  forgotten  Daniel !  He 
had,  indeed,  as  he  intimates,  "  even  heard  of 
him ;"  but  amidst  the  follies  and  flatteries  of  a 
court  he  had  overlooked  his  eminent  character 


137 

and  claims.  Probably  also  he  dreaded  him, 
for  nothing  is  more  detested  by  a  profligate 
court,  or  a  wicked  king,  than  a  faithful,  un- 
yielding servant  of  God.  The  world  will  "love 
its  own  ;"  and  if  Christians  expect  that  their 
principles  or  pretensions  will  be  duly  estima- 
ted by  it,  they  will  suffer  disappointment.  He 
who  "  knew  what  was  in  man,"  and  foresaw 
the  inevitable  effect  of  a  spirit  of  holy  separa- 
tion and  independent  action,  founded  upon 
love  to  God,  said,  "Marvel  not  if  the  world 
hate  you." 

It  need  excite  no  surprise,  however,  that 
Belshazzar  was  profuse  in  his  promises  of 
gain  and  honor  upon  this  occasion,  because 
his  own  interest  was  essentially  implicated  ; 
and,  whatever  contempt  the  men  of  the  world 
may  have  for  the  religion  of  the  people  of 
God,  or  however  they  may  disregard  then*  vir- 
tues, they  are  sufficiently  willing  to  notice 
them  when  their  influence  can  be  made  sub- 
servient to  their  own  advantage  ;  when  other- 
wise they  are  to  be  forgotten,  or,  it  may  be, 
ridiculed,  misrepresented,  and  persecuted. 

17. — Then  Daniel  answered  and  said  before  the  king.  Let 
thy  gifts  be  to  thyself,  and  give  thy  rewards  to  another  ; 
yet  I  will  read  the  writing  unto  the  king,  and  make 
known  to  him  the  interpretation. 

IS. — O  thou  king,  the  most  high  God  gave  Nebuchadnezzar 
thy  father  a  kingdom,  and  majesty,  and  glory  and  ho- 
nor : 


138 


19. — And,  for  the  majesty  that  he  gave  him,  all  people,  na- 
tions, and  languages,  trembled  and  feared  before  him ; 
whom  he  would  he  slew,  and  whom  he  would  he  kept 
alive,  and  whom  he  would  he  set  up,  and  whom  he  would 
he  put  down. 

20. — But  when  his  heart  was  lifted  up,  and  his  mind  harden- 
ed in  pride,  he  was  deposed  from  his  kingly  throne,  and 
they  took  his  glory  from  him  : 

21. — And  he  was  driven  from  the  sons  of  men  ;  and  his 
heart  was  made  like  the  beasts,  and  his  dwelling  was  with 
the  wild  asses:  they  fed  him  with  grass  like  oxen,  and 
his  body  was  wet  with  the  dew  of  heaven  ;  till  he  knew 
that  the  most  high  God  ruled  in  the  kingdom  of  men,  and 
that  he  appointeth  over  it  whomsoever  he  will. 

22. — And  thou  his  son,  O  Belshazzar,  hast  not  humbled 
thine  heart,  though  thou  knewest  all  this ; 

23. — But  thou  lifted  up  thyself  against  the  Lord  of  heaven; 
and  they  have  brought  the  vessels  of  his  house  before 
thee,  and  thou  and  thy  lords,  thy  wives  and  thy  concu- 
bines,  have  drunk  wine  in  them ;  and  thou  hast  praised 
th)gods  of  silver  and  gold,  of  brass,  iron,  wood,  and 
stone,  which  see  not,  nor  hear,  nor  know ;  and  the  God 
in  whose  hand  thy  breath  is.  and  whose  are  all  thy  ways, 
hast  thou  not  glorified. 

24. — Then  was  the  part  of  the  hand  sent  from  him  ;  and 
this  writing  was  written. 

In  Daniel's  renunciation  of  the  proffered 
donations,  we  have  a  fine  exhibition  of  disin- 
terestedness. The  servants  of  God,  especially 
those  in  official  situations,  ought  to  cultivate 
this  spirit  to  the  utmost ;  and  to  assist  them 
in  doing  so,  let  such  be  induced  to  reflect  on 
their  obligations — their  vows-^-the  example  of 
distinguished  saints — and,  above  all,  on  the 
character  of  the  Saviour. 

12* 


139 

The  address  of  Daniel  to  the  king  is  distin- 
guished by  its  uncompromising  faithfulness  : 
comprising  the  following  important  refer- 
ences : — 

1.  He  appeals  to  a  striking  fact  in  Belshaz- 
zar's  ancestral  history,  v.  18,  21.  The  term 
for  father  is  the  same  as  grandfather ',  and  it 
should  have  been  so  rendered. 

2.  He  points  out  the  radical  defect  in  the 
monarch's  own  character,  and  the  disregard 
he  had  manifested  of  every  monition. 

3.  He  charges  directly  upon  his  conscience 
the  pride,  impenitence,  and  sacrilegious  im- 
piety of  his  conduct. 

4.  With  fearless  resolution  he  convicts  him 
of  his  misdeeds,  in  the  presence  of  all  the 
wealth,  rank,  beauty,  and  power  of  his  king- 
dom. 

5.  He  preaches  to  him,  in  pkin  and  pointed 
language,  truths  of  high  import  and  concern  ; 
as,  the  supremacy  of  Jehovah — his  provi- 
dence— his  omniscience — and  his  claims. 

25. — And  this  ia  the  writing  that  was  written,  mene,  mene, 

TEKEL,  UPHARSIN. 

Zf>. — This  is  the  interpretation  of  the  thing;   mene:  God 

hath  numbered  thy  kingdom,  and  finished  it. 
27. — Tekel  :  thou  art  weighed  in  the  balances,  and   art 

found  wanting. 
23. — Peres  :    thy   kingdom   is-  divided,  and   given  to   the 

Medes  and  Persians. 
29. — Then  commanded  Belah&zzar,  and  they  clothed  Dan- 

iel  with  scarlet,  and  put  a  chain  of  gold  about  hw  neck. 


•  140 

find  made  a  proclamation  concerning  him,  that  he  should 
be  the  third  ruler  in  the  kingdom. 

The  signification  of  the  words  in  Chaldee  is 
literally,  "He  hath  numbered,  he  hath  num- 
bered— he  hath  weighed — they  divide."  This 
was  a  fearful  announcement,  and  yet  the  pro- 
phet was  immediately  invested  with  the  pro- 
mised insignia  of  distinction  and  favor.  Some 
of  the  worst  of  men  are  often  governed  by  feel- 
ings of  honor,  where  they  refuse  to  submit  to 
the  demands  of  religion.  Let  Christians  learn 
from  this  circumstance  to  adhere,  at  least  as 
strongly,  to  the  superior  principles  which  they 
profess.  Daniel's  acceptance  of  the  gifts  after 
his  refusal,  proceeded  probably  from  his  in- 
difference to  them,  as  much,  perhaps,  as  from 
the  dictates  of  courtesy  and  propriety. 

The  words,  "  Thou  art  weighed  in  the  bal- 
ances, and  art  found  wanting,"  admit  of  an 
application  to  many  important  cases.  There 
is  a  standard  of  rectitude  and  truth,  the  devia- 
tions of  our  conduct  from  which  will  expose 
us  to  the  judgment  of  God,  whose  decisions 
will  be  at  once  impartial  and  final.  While  ull 
mankind  are  guilty  in  his  sight,  there  are  three 
general  circumstances  to  be  regarded  as  af- 
fecting our  destiny — our  capacities — our  ad- 
vantages — our  resolutions  and  pledges.  Bel- 
shazzar  had  learned  nothing  from  experience, 
but  "lifted  up  himself"  in  proud  rebellion 
against  the  Almighty.  His  conduct  may  re- 
mind us  that, — 


141 

1.  Whoever  is  defective  in  humility  before 
God,  which  is  the  element  of  all  real  repen- 
tance, is  u  found  wanting." 

2.  Whoever  neglects  the  monitions  of  pro- 
vidence, and,  where  he  possesses  them,  the 
instructions  of  scripture,  is  "found  wanting." 

Whoever  prefers  a  present  indulgence 
to  a   future  and    eternal   reward,    is    "  found 

nting." 

1.  Whoever  shuts  his  eyes  against  the 
light  he  enjoys — the  light  of  nature,  or  reve- 
lation— is  "  found  wanting." 

Various  methods  of  estimating  the  charac- 
ters of  men  are  adopted  by  God,  so  as  to  bring 
home  to  individual  conviction  essential  de- 
fects. Terrific  or  merciful  manifestations 
have  a  relation  to  the  peculiarities  of  sinners 
in  their  natural  constitution,  station,  associa- 
tions, and  opportunities.  The  heathen  and 
the  civilized,  the  wealthy  and  the  poor,  the 
wise  and  the  ignorant,  the  self-righteous  and 
the  humble,  the  hypocrite  and  the  sincere  pro- 
fessor, the  backslider  and  the  faithful,  the 
worldly  and  the  spiritual,  are,  with  innumer- 
able others,  placed  under  this  scrutinizing  dis- 
cipline, to  their  glory  or  their  shame  ;  and  we 
suggest  for  serious  reflection  that  they  are 
weighed  in  four  respects  : 

1.  The  balances  are  continually  placed  at 
the  disposal  of  conscience. 

2.  They  are  given  to  the  use  of  the  christian 
ministry. 


142 

3.  They  are  placed  in  the  pale  hand  of 
death. 

4.  The  Supreme  Judge  will  take  them  into 
his  own  hands  in  the  last  day. 

30. — In  that  night  was  Belsbazzar  the  king  of  the  Chal- 
deans slain. 

31. — And  Darius  the  Median  took  the  kingdom,  being  about 
threescore  and  ten  years  old. 

Xenophon  states  that  Gadates  and  Gobryas, 
who  conducted  the  army  of  Cyrus  up  the  bed 
of  the  Euphrates,  went  to  the  king's  palace, 
and,  the  doors  having  been  opened  to  ascer- 
tain the  cause  of  the  tumult,  they  rushed  in 
and  slew  the  king  who  was  standing  amidst 
his  courtiers,  sword  in  hand.  Herodotus  re- 
lates that "  they  had  passed  through  the  gates, 
which  were  left  open  in  this  riotous  night,  and 
had  taken  the  extreme  parts  of  the  city,  before 
those  who  inhabited  the  middle  parts  knew  of 
the  capture."  Herod.  Lib.  1.  Xenoph.  Cy- 
rop.  This  occurred  about  B.  C.  538,  after  a 
reign  of  seventeen  years.  Darius  the  Mede, 
to  whom  the  empire  was  transferred  in  con- 
junction with  Cyrus,  is  the  same  with  Cyaxa- 
res,  the  son  of  Astyages,  and  therefore  the 
uncle  of  the  conqueror.  How  precisely  was 
the  prediction  of  Jeremiah  accomplished, 
"  How  is  the  hammer  of  the  whole  earth  cut 
asunder  and  broken !  how  is  Babylon  become 
a  desolation  among  the  nations  !     I  have  laid 


143 

a  snare  for  thee,  and  thou  art  also  taken,  O 
Babylon,  and  thon  wast  not  aware  :  thou  art 
found,  and  also  caught,  because  thou  hast 
striven  against  the  Lord."  How  exact  is  the 
prophetic  anticipation  of  Isaiah,  "  Thus  saith 
the  Lord  to  his  anointed,  to  Cyrus,  whose 
right  hand  I  have  holdcn,  to  subdue  nations 
before  him ;  and  I  will  loose  the  loins  of 
kings,  to  open  before  him  the  two-leaved 
gates  ;  and  the  gates  shall  not  be  shut ;  I  will 
go  before  thee,  and  make  the  crooked  places 
straight;  I  will  break  in  pieces  the  gates  of 

hrsss     on/1   out  in  ann/lfin  t]\cx  have  nf  iron  •    nnfl 

MHWMi        V  ,.»>    v  A         \_,    v.»    o       A  AA       OtAliUV/1  lAA  V>  *  J  1  O  A.    tU         W  A.         A  A     X^t  11       J  ttll  V  ( 

[  will  give  thee  the  treasures  of  darkness,  and 
hidden  riches  of  secret  places,  that  thou  may- 
801  know  that  I  the  Lord  which  call  thee  by 
thy  name,  am  the  God  of  Israel !"  The  im- 
pressive representation  by  the  same  prophet 
of  its  subsequent  condition  has  been  amply 
i  ified, "  And  Babylon,  the  glory  of  kingdoms, 
the  beauty  of  the  Chaldees'  excellency,  shall 
he  as  when  God  overthrew  Sodom  and  Go- 
morrah. It  shall  never  be  inhabited,  neither 
shall  it  be  dwelt  in  from  generation  to  genera- 
tion ;  neither  shall  the  Arabian  pitch  his  tent 
there,  neither  shall  the  shepherds  make  their 
fold  there  ;  but  wild  beasts  of  the  desert  shall 
lie  there ;  and  their  houses  shall  be  full  of 
doleful  creatures  :  and  owls  shall  dwell  there, 
and  satyrs  shall  dance  there.  And  the  wild 
beasts  of  the  island  shall  cry  in  their  desolate 


144 


houses,  and  dragons  in  their  pleasant  palaces ; 
and  her  time  is  near  to  come,  and  her  days 
shall  not  be  prolonged." 


LECTURE   X. 


DANIEL  VI. 


Verse  1. — It  pleased  Darius  to  set  over  the  kingdom  an 
hundred  and  twenty  princes,  which  should  be  over  the 
whole  kingdom ; 

2. — And  over  these  three  presidents,  of  whom  Daniel  was 
first;  that  the  princes  might  give  accounts  unto  them, 
and  the  king  should  have  no  damage. 

3. — Then  this  Daniel  was  preferred  above  the  president^and 
princes,  because  an  excellent  spirit  teas  in  him ;  and  the 
king  thought  to  set  him  over  the  whole  realm. 

Xenophon  informs  us  that  Cyrus  devised 
the  plan  of  government,  with  regard  to  con- 
quered nations,  which  is  here  ascribed  to  Da- 
rius. Archbishop  Usher,  therefore,  supposes 
with  great  probability  that  it  was  first  devised 
by  Cyrus,  and  at  his  suggestion  pursued  by 
Darius.  After  the  conquest  of  Egypt  by 
Cambyses,  and  of  Thrace  and  India  by  Da- 
rius Hystaspes,  seven  provinces  were  added, 
making  the  Persian  empire  in  the  time  of 
Esther  to  consist  of  a  hundred  and  twenty- 
seven  provinces. 


146 

The  measures  adopted  on  the  occasion  of 
this  great  conquest,  bespeak  political  sagacity. 
Under  God,  the  peace  and  stability  of  king- 
doms depend  on  the  enactment  of  good  laws, 
and  the  selection  of  proper  persons  to  execute 
the  plans  of  government.  The  appointment 
of  Daniel  resulted  from  the  new  king's  percep- 
tion of  "  an  excellent  spirit  in  him,"  which, 
however  true  of  his  piety,  is  to  be  interpreted, 
in  harmony  with  the  ideas  of  Darius,  chiefly 
as  referrible  to  his  intellectual  qualities  and 
great  experience.  He  had  now  been  employed 
in  the  service  of  the  monarchs  of  Babylon 
during  the  long  period  of  at  least  sixty-five 
years.  On  this  occasion  he  became  the 
second  person  of  the  empire  in  rank  ;  a  dis- 
tinction which  roused  again  into  action  the 
demons  of  jealousy,  envy  and  hatred. 

• 

4. — Then  the  presidents  and  princes  sought  to  find  occasion 
against  Daniel  concerning  the  kingdom;  but  they  could 
find  none  occasion  nor  fault ;  forasmuch  as  he  was  faith- 
ful, neither  was  there  any  error  or  fault  found  in  him. 

5- — Then  said  thes.-;  men,  we  shall  not  find  any  occasion 
against  this  Daniel,  except  we  find  it  against  him  con- 
cerning the  law  of  his  God. 

The  conspiracy  of  these  presidents  and 
princes  was,  in  the  circumstances  and  princi- 
ples of  it,  the  greatest  possible  compliment  to 
Daniel.  Their  sharp-sighted  enmity  could 
detect  nothing  upon  which  to  ground  a  charge, 
in    his    entire    direction    of   national    affairs. 

13 


147 

Though  his  vigilance,  penetration,  experience, 
and  activity,  in  despite  of  his  age,  exceedingly 
annoyed  them,  every  attempt  to  find  a  flaw, 
to  prove  a  weakness,  or  to  justify  a  suspicion 
either  of  disloyalty  or  mal-administration,  fail- 
ed ;  and  they  were  driven  to  the  necessity  of 
attacking  his  piety.  Christians,  who  are  call- 
ed by  the  providence  of  God  to  fill  offices  in 
the  state,  should  be  peculiarly  circumspect  lest 
their  political  conduct  disparage  their  religious 
profession.  This  remark  may  be  applied  to 
the  people  of  God  in  general,  whatever  their 
station  in  society  ;  for,  as  spiritual  religion 
will  always  be  an  object  of  dislike  to  worldly 
persons,  it  should  be  the  concern  of  every 
christian  so  to  live  in  the  midst  of  them  as  to 
afford  no  just  occasion  for  the  reproach  of  in- 
consistency, either  in  spirit  or  deportment. 
Jf-  occasion  be  sought,  let  enemies  be  com- 
pelled to  seek  it  in  their  devoted,  and,  to  them, 
objectionable  piety.  This  is  required,  both 
on  account  of  the  cause  itself,  and  as  an  attes- 
tation of  the  sincerity  of  their  own  vows  and 
pledges.  A  contrary  behaviour  is  detrimen- 
tal to  the  best  of  causes,  incompatible  with 
the  true  character  and  tendency  of  our  holy 
faith,  and  enhances  the  awfulness  of  an  ap- 
proaching judgment.  Every  condition  of  life 
is  beset  with  moral  difficulties  and  dangers  ; 
a  motive  to  "  watch  and  pray,  lest  we  enter 
into  temptation." 


148 


6. — Then  these  presidents  and  princes  assembled  together 
to  the  king,  and  said  thus  unto  him,  King  Darius,  live  for 
ever. 

7. — All  the  presidents  of  the  kingdom,  the  governors,  and 
the  princes,  the  counsellors,  and  the  captains,  have  con- 
6ulted  together  to  establish  a  royal  statute,  and  to  make 
a  firm  decree,  that  whosoever  shall  ask  a  petition  of  any 
god  or  man  for  thirty  days,  save  of  thee,  O  king,  he  shall 
be  cast  into  the  den  of  lions. 

8. — Now,  O  king,  establish  the  decree,  and  sign  the  writing, 
that  it  be  not  changed,  according  to  the  law  of  the  Medes 
and  Persians,  which  altereth  not. 

9. — Wherefore  King  Darius  signed  the  writing  and  the 
decree. 

By  what  arguments  or  sophistries  Darius 
was  persuaded  to  issue  this  ridiculous  law,  we 
are  not  informed ;  one  thing  is  evident,  that 
these  nobles — and  this  was  worthy  of  them  as 
conspirators  against  so  important  a  life — did 
not  hesitate  to  approach  the  king  with  a  wilful 
untruth.  They  said,  all  the  presidents  and 
princes  had  consulted ;  but  was  not  Daniel 
one,  though  the  chief  of  them,  in  authority  and 
in  reputation  ?  It  is  the  unhappy  condition 
of  royalty,  even  when  best  sustained  by  cha- 
racter and  prudence,  to  be  exposed  to  the 
snares  of  artifice,  the  perversions  of  prejudice, 
and  the  falsifications  of  malignity.  Great, 
too,  as  the  greatest  king  may  be,  it  is  not  un- 
frequent  to  see  him  so  inveigled  by  the  power 
and  combination  of  wicked  advisers  as  to  lose 
in  a  sense  all  freedom  of  action.  The  en- 
forcements of  the  New  Testament,  therefore, 


149 

are  most  needful  to  be  regarded  ;  for  surely, 
both  for  their  own  sakes  and  for  that  of  their 
people,  it  becomes  us  to  ;<  pray  for  kings  and 
all  in  authority  over  us," 

The  proposal  of  these  counsellors  was  a 
kind  of  attempt  to  deify  the  king,  and,  by  lay- 
ing on  him  so  flattering  an  unction,  to  soften 
any  possible  resentment  at  their  intrusiveness 
or  unreasonableness.  It  was  a  common  prac- 
tice among  Pagans  to  deify  their  heroes. 
This  was  done  both  by  Horace  and  Virgil  to 
Augustus,  and  Pliny  to  Trajan.  In  ascribing 
divine  honours  to  fellow-men,  or  in  their 
daring  to  aspire  after  them,  we  see  the  la- 
mentable degradation  of  our  nature  ;  but  it 
may  afford  us  a  profitable  lesson.  Let  us  be- 
ware of  flattery,  as  at  once  suspicious  in  its 
principle,  and  dangerous  in  its  tendency  ;  and 
while  we  cannot,  and  ought  not  on  some  ac- 
counts to  be  insensible  to  that  estimation 
which  Solomon  denominates  "  a  good  name," 
and  worthy  of  a  certain  degree  of  solicitude, 
be  it  our  supreme  concern  to  obtain  the  appro- 
bation of  God  ! 

10. — Now,  when  Daniel  knew  that  the  writing  was  signed, 
he  went  into  his  house ;  and,  his  windows  being  open  in 
his  chamber  toward  Jerusalem,  he  kneeled  upon  his  knees 
three  times  a-day,  and  prayed  and  gave  thanks  before  hi* 
God,  as  he  did  aforetime. 

This  is  a  fine  exhibition  of  character. 


150 

"  He  knew  that  the  writing  was  signed,"— r 
and  he  knew  too  that  it  was  aimed  at  him,  and 
that  it  was  a  compound  of  malignity  and  ab- 
surdity ;  but  he  uttered  no  reproach,  and 
made  no  remonstrance,  either  with  his  perse- 
cutors for  their  injustice,  or  against  them,  in 
any  appeal  to  the  misguided  sovereign.  It  is 
a  great  attainment  in  christian  excellence  to 
be  able  to  maintain  silence  amidst  extreme 
provocation  ;  and  to  hold  on  our  way  in  firm 
and  dignified  adherence  to  the  truth  amidst 
the  machinations  or  insults  of  the  world. 

"  He  went  into  his  house" — and  for  what 
purpose  ?  Not  to  devise  a  counterplot — not  to 
indulge  in  bitter  lamentations  over  his  hard 
lot,  or  secret  repinings  at  the  conduct  of  pro- 
vidence— but  to  pray.  This  was  his  habit 
"  three  times  a  day,"  and  he  continued  the 
practice  as  before.  Do  any  plead  for  an  ex- 
emption from  the  duties  of  devotion  or  a  re- 
mission of  their  frequency  ?  let  them  observe 
the  conduct  of  Daniel,  who  never  allowed 
either  the  cares  of  a  mighty  empire,  or  the 
active  combination  of  wicked  men  to  compass 
his  ruin,  to  interrupt  his  devotions.  While 
too  many  endeavour  to  excuse  their  religious 
negligences  upon  the  ground  of  excessive  oc- 
cupation, there  are  others  who  have  not  even 
this  plausible  but  unjustifiable  plea ;  on  the 
contrary,  in  defiance  of  every  remonstrance, 
cYerv  precept,  every  example,  and  every  dan- 

13* 


151 


ger,  they  persist  in  "  living  without  God  in  the 
world." 

The  holy  city,  with  its  temple,  was  now 
desolate,  but  he  prayed  with  "  his  windows 
open  in  his  chamber  toward  Jerusalem."  The 
temple  was  regarded  by  the  pious  Jews  -as  a 
type  of  Christ,  and  the  circumstances  of  its 
dedication  filled  their  minds  with  sentiments 
of  the  profoundest  awe  and  solemnity.  This 
was  the  encouragement  of  Jonah  when  "  cast 
into  the  deep,  in  the  midst  of  the  seas."  At 
this  extremity  he  resolved,  "  I  will  look  again 
toward  thy  holy  temple."  Compare  1  Kings 
viii.  28—30. 

It  is  worthy  of  particular  notice  that  Daniti 
"gave  thanks  before  his  God,  as  he  did  afore- 
time." A  devout  heart  will  discover  reasons 
for  gratitude  when  others  can  perceive  nothing 
but  occasions  of  lamentation.  No  condition 
of  life  is  really  so  disastrous  as  to  be  incapable 
of  suggesting  motives  to  thankfulness  to  a 
spiritual  man  ;  for  the  stream  of  life  has  always 
its  interminglings  of  alleviation  and  compara- 
tive good.  As  this  eminent  servant  of  God 
also  was  identified  in  character  with  those  who 
acforned  the  earliest  annals  of  the  christian 
church,  it  is  not  improbable  that  he  was  ani- 
mated by  a  spirit  similar  to  that  of  apostles 
who  "  rejoiced  that  they  were  counted  worthy 
to  suffer  shame  for  the  name  of  Jesus."  The 
conduct  of  Daniel  is  a  severe  reproof  to  tho&e 


152 

who,  under  circumstances  of  far  inferior 
temptation,  conceal  their  religion  for  the  sake 
of  acquiring  gain  or  evading  reproach.  This 
is  often  as  unsuccessful  in  policy,  as  it  is  cri- 
minal in  principle ;  and  sometimes,  even  with 
regard  to  immediate  results,  certainly  with 
respect  to  ultimate  consequences,  the  path  of 
duty  is  the  path  of  safety.  But,  as  the  sequel 
will  show,  we  must  not  suffer  our  judgment  to 
he  guided  by  present  appearances. 

11. — Then  these  men  assembled,  and  found  Daniel  praying 
and  making  supplication  before  his  God. 

12. — Then  they  came  near,  and  spake  before  the  king  con- 
cerning the  king's  decree  ;  Hast  thou  not  signed  a  decree, 
that  every  man  that  shall  ask  a  petition  of  any  god  or  man 
within  thirty  days,  save  of  thee,  O  king,  shall  be  cast  into 
the  den  of  lions  ?  The  king  answered  ar.d  said,  The  thing 
is  true,  according  to  the  law  of  the  Medes  and  Persians, 
which  altereth  not. 

13. — Then  answered  they,  and  said  before  the  king,  That 
Daniel,  which  is  of  the  captivity  of  the  children  of  Judah, 
regardeth  not  thee,  O  king,  nor  the  decree  that  thou  hast 
signed,  but  maketh  his  petition  three  times  a-day. 

14. — Then  the  king,  when  he  heard  these  words,  was  sore 
displeased  with  himself)  and  set  his  heart  on  Daniel  to  de- 
liver him,  and  he  laboured  till  the  going  down  of  the  sun 
to  deliver  him. 

15. — Then  these  men  assembled  unto  the  king  and  said  unto 
the  king,  Know,  O  king,  that  the  law  of  the  Medes  and 
Persians  is,  That  no  decree  nor  statute  which  the  king 
establisheth  may  be  changed. 

16. — Then  the  king  commanded,  and  they  brought  Daniel, 
and  cast  him  into  the  den  of  lions.  Now  the  king  spako 
and  said  unto  Daniel,  Thy  God,  whom  thou  servest  con- 
tinually, he  will  deliver  thee. 


153 


17. — And  a  stone  was  brought,  and  laid  upon  the  mouth  of 
the  den ;  and  the  king  sealed  it  with  his  own  signet,  and 
with  the  signet  of  his  lords,  that  the  purpose  might  not  be 
changed  concerning  Daniel. 

It  is  no  less  true  than  lamentable  that  on 
many  an  occasion,  since  the  age  of  Daniel, 
men  have  been  condemned  for  prayer  to  God 
as  for  the  highest  crime  and  misdemeanor ; 
and  such  is  the  prejudice  and  perverseness  of 
the  wicked  that  it  is  questionable  whether  any 
violation  of  human  laws  has  been  deemed  so 
odious  and  worthy  of  punishment  as  obedience 
to  the  commands  of  God  ! 

The  king,  having  suffered  himself  to  be  en- 
trapped, could  not  escape,  unless  he  had  pur- 
sued the  high  and  honourable,  though  to  him- 
self most  dangerous  course,  of  refusing  to 
execute  an  unrighteous  decree.  When  we 
consider  the  folly  of  the  principle  recognized 
bv  the  laws  of  the  Medes  and  Persians  that  no 
royal  statute  could  be  changed  or  abrogated. 
we  have  great  reason  to  acknowledge  the  good 
providence  of  God  in  permitting  us  to  enjoy  a 
civil  constitution  in  which  the  respective  power 
and  rights  of  king  and  people  are  wisely  ad- 
justed, so  as  to  become  an  instrument,  not  of 
oppression,  but  of  personal  and  national  pros-* 
perity. 

The  expectation  which  Belshazzar  expresses 
of  the  deliverance  of  Daniel  from  the  peril  of 
the  lion's  den,  if  it  were  nothing  more  than  a 


154 

vague  hope,  was  probably  produced  by  a  re- 
collection of  the  circumstances  of  the  escape 
of  Shadrach,  Meshach,  and  Abednego,  on  a 
former  occasion.  He  was  willing  to  indulge 
every  thought  that  could  alleviate  the  anxiety 
which  afflicted  him ;  an  anxiety  the  more  dis- 
tressing that  it  was  produced  by  his  own  in- 
consideration  or  vanity.  It  is  the  bitterest 
ingredient  in  the  cup  of  sorrow  to  know  that 
our  own  folly  or  sin  has  introduced  it ;  while, 
on  the  other  hand,  no  alleviation  can  be  great- 
er than  conscious  rectitude  of  mind  and  inno- 
cence of  conduct. 

"  They  brought  Daniel  and  cast  him  into 
the  den  of  lions."  The  word  signifies  pit,  and 
was  probably  a  deep  excavation  to  prevent 
the  escape  of  these  furious  and  powerful  ani- 
mals. We  shudder  at  the  cruelty  of  the  ac- 
tion, and  feel  indignant  at  the  baseness  of  the 
motive ;  but  "  the  dark  parts  of  the  earth" 
have  ever  been  "  full  of  the  habitations  of  cru- 
elty," and  will  continue  to  be  so  till  the  light 
of  truth  shall  irradiate,  and  the  energy  of  the 
Holy  Spirit  shall  sanctify  them.  Then,  in- 
deed, will  the  world  be  no  longer  an  Acelda- 
ma,— a  field  of  blood  ;  but  the  abode  of  peace, 
purity,  benevolence,  and  joy. 

And  do  we  not  pity  Daniel  ?  What  a  de- 
plorable termination,  as  it  appeared,  of  so  dis- 
tinguished and  useful  a  life  !  Think  of  that 
aged  saint,  despoiled  of  all,  forsaken  of  all, 


155 

cast  in  a  moment  from  the  light  of  day  into  a 
dungeon  where  the  most  ferocious  of  wild 
beasts  were  kept,  whose  nature  would  prompt 
them  to  tear  and  rend  in  pieces  this  defence- 
less being.  Great  as  might  be  the  triumphs 
of  faith  in  that  momentous  crisis,  we  cannot 
but  imagine  some  instinctive  emotions  of  ter- 
ror as  he  fell  down  the  awful  descent  into  the 
lions'  mouths.  What  a  passage  into  eternity  ! 
What  a  contrast  to  the  quietude  of  home, — 
the  soft  and  silent  tread  of  love, — the  tender 
sympathies  and  assiduities  of  friendship  in  the 
hours  of  a  slowly  approaching  dissolution,  the 
reciprocities  of  holy  converse  and  a  kind  fare- 
well ;  bespeaking  a  heavenly  calm  in  the  one, 
and  a  sweet  sympathy  in  the  other,  and  a  con- 
joined assurance  of  a  speedy,  happy,  and 
everlasting  re-union  in  brighter  worlds  !  But 
we  proceed  with  the  narrative — 

Verse  18. — Then  the  king  went  to  his  palace,  and  passed 
the  night  fasting  :  neither  were  instruments  of  musio 
brought  before  him  ;  and  his  sleep  went  from  him. 

19. — Then  the  king  arose  very  early  in  the  morning,  and 
went  in  haste  unto  the  den  of  lions. 

20. — And  when  he  came  to  the  den,  he  cried  with  a  lamenta- 
ble voice  unto  Daniel;  and  the  king  spake  and  said  to 
Daniel,  O  Daniel,  servant  of  the  living  God,  is  thy  God, 
whom  thou  servest  continually,  able  to  deliver  thee  from, 
the  lions  ? 

21. — Then  said  Daniel  unto  the  king,  O  king,  live  for 
ever. 

22. — My  God  hath  sent  his  angel,  and  hath  shut  the  lions' 
mouths,  that  they  have  not  hurt  me  ;  forasmuch  as  before 


156 


him  innocency  was  found  in  me  ;  and  also  before  thee,  0 
king,  have  I  done  no  hurt. 
£3. — Then  was  the  king  exceeding  glad  for  him,  and  com- 
manded that  they  should  take  Daniel  up  out  of  the  den. 
So  Daniel  was  taken  up  out  of  the  den,  and  no  manner 
of  hurt  was  found  upon  him,  because  he  believed  in  his 
God. 

The  miraculous  deliverance  of  Daniel  is 
ascribed  to  the  ministration  of  an  angel.  Of 
these  exalted  intelligences  we  know  little  ; 
but  the  inspired  record  relates  frequent  in- 
stances in  ancient  times  of  the  instrumentality 
of  spirits  of  this  order,  in  conducting  the  af- 
fairs of  the  church.  If  they  have  not  always 
been  permitted  to  interfere  for  the  rescue  of 
saints  from  peril,  there  is  reason  to  believe 
that  they  are  capable  of  cherishing  a  benevo- 
lent sympathy  with  our  temporal  and  moral 
condition ;  and  it  seems  consonant  with  the 
best  feelings  of  a  sanctified  nature,  as  well  as 
with  scripture  intimations,  to  realize  the  future 
as  a  state  in  which  saints  will  be  brought  into 
association  of  the  most  improving  and  ele- 
vating kind  with  their  immortal  company. 
Through  grace  we  are  privileged  to  anticipate 
an  introduction  to  that  celestial  region,  where 
they  walk  "  high  in  salvation  and  the  climes 
of  bliss." 

What  a  night  was  that  when  Darius  was 
sleepless  in  his  palace,  and  Daniel  tranquil, 
perhaps  joyful,  in  his  dungeon  !  Who  would 
not  pity  the  miserable  monarch  ?  and  who 


157 

would  not  envy  the  happy  martyr  ?  Fever, 
restlessness,  self-reproach,  were  the  demons 
that  haunted  the  couch  of  greatness, — "  joy 
and  peace  in  believing,"  like  spirits  of  light, 
beamed  on  the  ground  where  helpless  piety 
reposed  !  O  for  Daniel's  dungeon,  rather  than 
Darius's  empire  ! 

Verse  24. — And  the   king  commanded,  and  the)  brought 

those  men  whieh  had  accused  Daniel,  and  they  cast  them 

into  the  den  of  lions,  them,  their  children,  and  their  wives  ; 

and  the  lions  had  the  mastery  of  them,  and  brake  all  their 

bones  in  pieces  or  ever  they  came  at  the  bottom  of  the 

den. 
25. — Then  King  Darius  wrote  unto  all  people,  nations,  and 

languages,  that  dwell  in  all  the  earth  :  Peace  be  multiplied 

unto  you. 
26. — I  make  a  decree,  That  in  every  dominion  of  my  king. 

dom,  men  tremble  and  fear  before  the  God  of  Daniel  ; 

for  he  is  the   living  God,  and  stedfast  for  ever,  and   his 

kingdom  that  which  shall   not  be  destroyed,  and   his  do. 

minion  shall  be  even  unto  the  end. 
27. — He  delivereth  and   rescueth,  and  he  worketh  signs 

and  wonders  in  heaven  and  in  earth,  who  hath  delivered 

Daniel  from  the  power  of  the  lions. 
29. — So  this  Daniel  prospered  in  tiie  reign  of  Darius,  and  in 

the  reign  of  Cyrus  the  Persian. 

The  indignation  of  Darius  now  broke  forth 
upon  the  accusers  of  Daniel.  In  this  we  trace 
the  signal  retributions  of  Providence,  though 
we  cannot  justify  the  violence  of  the  king. 
That  he  was  greatly  exasperated,  cannot, 
however,  excite  surprise,  nor  that,  like  his 
predecessor  and  grandfather  on  a  similar  oc- 


158 

^asion,  he  was  deeply  impressed  by  this 
supernatural  manifestation.  Evil  principles 
often,  even  in  this  world,  conduct  to  an  awful 
end. 

We  hail  the  edict  as  solemn  and  compre- 
isive  in  expression ;  and  it  would  be 
pleasing  to  feel  assured  that  it  was  dictated 
by  right  principles,  and  by  more  than  a  mo- 
mentary impulse.  If,  however,  the  cloud  be 
not  entirely  removed,  we  may  rejoice  in  even 
this  degree  of  light  that  is  cast  upon  the 
memory  of  Darius. 


U 


LECTURE    XL 


DANIEL  VII. 


The  preceding  chapter  terminates  that  part 
of  this  book  which  is  strictly  historical ;  the 
remaining  portion  comprises  the  prophetic 
visions  of  Daniel  himself.  The  period  of  time 
which  elapsed  during  their  communication 
may  be  estimated  at  twenty-one  or  twenty- 
two  years.  The  first  of  the  series  contained 
in  this  chapter,  is  the  only  one  written  in  the 
Chaldee  language ;  probably  with  a  primary 
view  to  the  advantage  of  the  ruling  monarch, 
and,  on  account  of  its  general  similarity  of 
meaning,  to  the  dream  of  Nebuchadnezzar. 

1. — In  ihe  first  year  of  Belshazzar,  king  of  Babylon,  Daniel 
had  a  dream,  and  visions  of  his  head  upon  his  bed  ;  then 
he  wrote  the  dream,  and  told  the  sum  of  the  matters. 

2. — Daniel  spake  and  «said,  1  saw  in  my  vision  by  night, 
and,  behold,  the  four  winds  of  the  heaven  strove  upon  tho 
great  sea. 

3. — And  four  great  beasts  came  up  from  the  sea,  diverse  on« 
from  another. 


160 


4. — And  the  first  was  like  a  lion,  and  had  eagles'  wings  :  1 
beheld  till  the  wings  thereof  were  plucked,  and  it  was 
lifted  up  from  the  earth,  and  made  to  stand  upon  the  feet 
as  a  man,  and  a  man's  heart  was  given  to  it. 

5. — And,  behold,  another  beast,  a  second,  like  to  a  bear, 
and  it  raised  up  itself  on  one  side,  and  it  had  three  ribs  in 
the  mouth  of  it  between  the  teeth  of  it :  and  they  said 
thus  unto  it,  Arise,  devour  much  flesh. 

6. — After  this  I  beheld,  and  lo,  another,  like  a  leopard,  which 
had  upon  the  back  of  it  four  wings  like  a  fowl :  the  beast 
had  also  four  heads ;  and  dominion  was  given  to  it. 

7. — After  this  I  saw  in  the  night  visions,  and,  behold,  a  fourth 
beast,  dreadful  and  terrible,  and  strong  exceedingly ;  and 
it  had  great  iron  teeth  ;  it  devoured  and  brake  in  pieces, 
and  stamped  the  residue  with  the  feet  of  it :  and  it  was 
diverse  from  all  the  beasts  that  were  before  it :  and  it  had 
ten  horns. 

8. — I  considered  the  horns,  and,  behold,  there  came  up 
among  them  another  little  horn,  before  whom  there  were 
three  of  the  first  horns  plucked  up  by  the  roots  :  and, 
behold,  in  this  horn  were  eyes  like  the  eyes  of  man,  and 
a  mouth  speaking  great  things. 

It  appears  that  Daniel  not  only  related  but 
wrote  his  dream.  This  secured  accuracy, 
and  gave  permanency  to  the  inspiration  for 
the  benefit  of  succeeding  ages.  The  preser- 
vation of  this  and  other  records  of  Scripture 
demands  our  grateful  acknowledgment  to  God, 
whose  providence  has  effectually  watched 
over  them,  and  caused  their  transmission  to 
our  distant  times,  with  the  exception  of  slight 
literal  inaccuracies,  in  their  primitive  perfec- 
tion ! 

The  "  great  sea"  is  the  usual  designation  of 
the  Mediterranean,  to  distinguish  it  from  the 


161 

lakes  of  Judea.  The  striving  of  the  "  four 
winds  of  heaven"  evidently  imports  the  tumults 
and  commotions  of  mankind  in  great  political 
struggles ;  to  the  successive  results  of  which 
the  allusions  are  made  in  the  following  de- 
scription : — 

The  four  beasts  plainly  correspond  with 
the  four  monarchies  exhibited  to  Nebuchad- 
nezzar in  the  image  which  he  saw  constructed 
of  different  metals,  and  ultimately  demolished 
by  the  stone  cut  out  of  the  mountain.  The 
first  is  compared  to  a  lion.  A  similar  emblem 
is  employed  in  Jeremiah  (chap.  iv.  7)  "  The 
lion  is  come  up  from  his  thicket,  and  the  de- 
stroyer of  the  Gentiles  is  on  his  way."  While 
the  head  of  gold  represents  the  splendour 
of  the  Babylonian  monarch  and  monarchy, 
this  animal  portrays  its  dignity  and  domina- 
tion. Its  '•  eagles'  wings"  indicate  the  rapidity 
of  its  conquests  ;  their  being  at  length  "  pluck- 
rd,v  the  diminution  and  final  subversion  of  the 
empire,  the  personal  afflictions  of  Nebuchad- 
nezzar, and  the  final  victory  of  Cyrus.  Its 
being  raised  from  depression,  and  having  a 
man's  heart,  appears  to  have  its  antitype  in 
the  madness  and  subsequent  restoration  of  him 
who  was  emphatically  the  head  of  gold. 

The  second  beast  or  bearx  which  depicts 
the  Medo-Persian  empire,  is  said  to  "  raise 
up  itself  on  one  side"  or  it  raised  up  one  do- 
minion, as  the  word  also  signifies.     If  received 


162 


in  the  former  sense,  the  reference  may  be  to 
the  eastern  quarter,  whence  the  Persians  came, 
and  their  elevation  above  the  Medes  and 
Babylonians.  If  in  the  latter,  the  union  into 
one  empire  of  the  Medes  and  Persians.  The 
"  three  ribs  between  the  teeth"  are  supposed 
to  mean  Babylon,  Lybia,  and  Egypt,  who  were 
most  severely  oppressed  by  these  conquerors. 
It  may  also  contain  an  allusion  to  the  de- 
structive character  of  their  warlike  progress. 
The  leopard  is  the  Grecian  or  Macedonian 
empire  ;  the  natural  fleetness  of  the  animal 
elucidating  the  rapidity  of  Alexander's  pro- 
gress through  a  succession  of  victories  to 
universal  empire.  Four  wings  of  a  fowl  are 
said  to  have  been  seen  on  the  back  of  it,  more 
fully  to  convey  the  idea  of  a  combination  of 
activity  and  swiftness.  Some,  however,  sup- 
pose that  the  union  of  the  empires  of  Assyria, 
Media,  Persia,  and  Greece  is  intended.  The 
beast  had  "  four  heads,"  referring  to  the  four 
divisions  of  the  empire  under  the  successors 
of  Alexander.  u  If  we  reflect  on  the  small 
beginnings  of  this  power,  the  difficulties  which 
it  surmounted,  and  the  vast  strides  it  made 
toward  universal  empire,  extending  its  con- 
quests as  far  as  the  Ganges  in  so  short  a  space 
as  twelve  years,  (1  Mac.  i.  7.)  we  shall  not 
be  at  a  loss  to  assign  a  fair  interpretation  for 
the  last  clause  of  this  verse,  and  to  conclude 

14*     M 


163 


that  such  dominion  was  the   gift   of  God." 
(  Wintle.) 

The  description  of  the  fourth  beast  is 
strikingly  illustrative  of  the  Roman  power. 
It  is  observable  that  the  name  of  no  particular 
animal  is  assigned  to  it ;  probably  because  no 
one  could  convey  a  sufficiently  impressive 
emblem  of  its  characteristic  strength,  cruelty, 
and  fierceness.  It  had  "  ten  horns,"  which 
shadowed  forth  ten  kings  or  kingdoms,  as 
afterwards  explained.  These  have  been  vari- 
ously enumerated  by  different  writers,  but  all 
agree  in  including  many  of  the  European  as 
well  as  Asiatic  nations,  whose  representatives 
exist  at  the  present  day.  These  correspond 
with  the  ten  toes  of  Nebuchadnezzar's  image. 
The  "  little  horn"  has  the  marks  of  the  papal 
power.  Before  this  horn  three  of  the  first 
were  plucked  up  by  the  roots.  In  the  eighth 
century  the  three  states,  the  Exarchate  of  Ra- 
venna, the  kingdom  of  the  Lombards,  and  the 
state  of  Rome  were  reduced,  and  the  pope 
commenced  his  temporal  jurisdiction.  Afr, 
however,  two  of  these  were  not  primarily 
among  the  ten,  Faber  suggests  that  the  king- 
doms of  the  Heruli,  the  Ostrogoths,  and  the 
Lombards  are  to  be  understood,  which  some 
have  deemed  to  be  a  better  founded  interpre- 
tation.  The  horn  having  "  eyes  like  the  eyes 
of  a  man,"  denotes  the  exercise  of  continual 
vigilance  and  sagacity,  which  the  papal  power 


164    VLu!5a£ 


has  ever  manifested  for  the  advancement  of 
its  influence.  The  "  mouth  speaking  great 
things"  has  been  amply  verified  in  its  imperi- 
ous dogmatism  and  blasphemous  pretensions. 
"  The  prophetic  dream  of  Nebuchadnezzar, 
and  the  vision  of  the  four  beasts,  equally  pre- 
dict tiiat,  from  the  era  of  the  Babylonian 
monarchy  to  the  commencement  of  the  mil- 
lennium, there  should  be  four,  and  no  more 
than  four  empires,  universal  so  far  as  the 
church  is  concerned."     (Faber.) 

9. — I  beheld  till  the  thrones  were  cast  down,  and  the  Ancient 
of  day  3  did  sit,  whose  garment  was  white  as  snow,  and 
the  hair  of  his  head  like  the  pure  wool,  his  throne  was  like 
the  fiery  flame,  and  his  wheels  as  burning  fire. 

10. — A  fiery  stream  issued  and  came  forth  from  before  him  : 
thousand  thousands  ministered  unto  him,  and  ten  thousand 
times  ten  thousand  stood  before  him  :  the  judgment  was 
set,  and  the  books  were  opened. 

The  version  of  the  common  Bible,  "  I  be- 
held till  the  thrones  were  cast  down,"  does 
not  appear  correct.  The  rendering  of  the 
Septuagint,  Vulgate,  Syriac,  and  Arabic,  is, 
"  until  the  thrones  were  set  up"  This  inter 
pretation  is  more  in  accordance  with  the 
judicial  arrangements  immediately  described, 
and  is  adopted  by  the  Jewish  expositors. 
Comp.  Matt.  xix.  28 ;  Rev.  iv,  4  ;  also  the 
use  of  the  word  in  Ezra  vii.  25. 

The    "  Ancient    of  days"  is   described   as 
sitting  upon  one  of  the  thrones  prepared  for 


165 

his  reception,  and  both  his  personal  glory  and 
judicial  retinue  are  magnificently  pourtrayed. 
That  the  Almighty  God  is  intended  by  Ancient 
of  days,  is  universally  admitted.  Although, 
strictly  speaking,  "  days,"  as  a  measure  of 
time,  can  have  no  proper  relation  to  the  ex- 
istence of  an  eternal  Being  ;  they  have  that 
necessary  relation  to  our  conceptions,  which 
affords  the  data  of  thinking  with  some  degree 
of  precision  upon  a  subject,  whose  grandeur 
must  otherwise  be  dissipated  in  mere  generali- 
ties. The  psalmist  suggests  similar  ideas  to 
enhance  our  sentiments  of  the  immortality  of 
the  divine  essence. 

The  snowy  whiteness  of  his  garment  repre- 
sents his  perfect  holiness,  which  is  still  further 
illustrated  in  connexion  with  wisdom  and 
solemnity  in  the  administration  of  justice  by 
the  hair  of  his  head  appearing  like  wool, 
The  throne  being  like  the  fiery  flame,  points 
out  the  terrific  character  of  that  searching  and 
uncompromising  investigation  which  would 
lead  to  fearful  results,  and  the  wheels  like 
burning  fire,  prognosticate  at  once  his  majes- 
ty— piercing,  penetrating,  awful,  and  the  rapid 
progress  of  those  providential  visitations  which 
would  bespeak  the  indignation  of  a  sin-aveng- 
ing Deity.  The  pertinency  of  the  description 
will  appear  from  the  remark  of  Grotius,  that 
the  ancient  thrones,  and  "  Sillae  curules,"  had 
wheels.     The  fiery  stream  preceding  him  con- 


166 

veys  a  further  idea  of  holy  indignation  ;  and, 
connecting  it  with  the  preceding  verse,  some 
manuscripts  read,  "  his  throne  was  flames  of 
fire,  trailing  and  issuing  from  his  presence." 
The  thousands  ministering  unto  him  evidently 
allude  to  the  innumerable  multitude  of  angels, 
and  the  concourse  of  people  standing  before 
him  refer  to  the  nations  that  were  to  be  ar- 
raigned. The  opening  of  the  books  imports 
the  deliberate  character  of  that  proceeding 
which  should  be  founded  upon  the  recorded 
actions  of  the  great  delinquents,  and  which 
should  have  respect  to  the  laws  and  will  of 
God.  The  sit  ling  of  the  judgment,  as  thus 
prepared,  has  a  clear  reference  to  the  so- 
lemnities and  general  construction  of  the 
Jewish  Sanhedrim  or  Great  Council. 

The  judgment  in  question  is  to  take  place 
after  the  monarchies  described  shall  have  ex- 
isted, and  after  the  little  horn,  or  papal  power, 
shall  have  prevailed  in  the  earth.  That  the 
reference  is  not  to  the  final  judgment,  or,  what 
is  more  emphatically  called,  the  "  last  day,*' 
is  evident,  because  hero  God  the  Father  is 
said  to  occupy  that  judicial  station  which,  in 
the  New  Testament,  is  universally  ascribed 
to  the  Son ;  and  because  it  is  not  the  judg- 
ment of  individuals,  as  when  "  small  and  great 
shall  appear  before  God,"  but  of  nations  and 
of  the  great  anti-christian  power.  We  must 
bear  in  continual  recollection  that  this  is  a 


167 

vision,  that  the  circumstances  are  the  decora- 
tive arrangements  of  a  court  of  justice,  and  of 
the  Jewish  council  in  particular ;  and  that, 
therefore,  like  all  hieroglyphic  symbols,  all 
scriptural  allusions  to  the  personal  appear- 
ance, the  form,  the  countenance,  or  the  hands, 
arm,  and  feet  of  the  Almighty,  it  is  a  figura- 
tive adumbration  of  the  great  reality  of  a  just, 
final,  and  awful  retribution  that  awaits  anti- 
christian  nations. 

11. — I  beheld  then,  because  of  the  voice  of  the  great  words 
which  the  horn  spake;  I  beheld,  even  till  the  beast  was 
slain,  and  his  body  destroyed,  and  given  to  the  burning 
flame. 

12. — As  concerning  the  rest  of  the  beasts,  they  had  their 
dominion  taken  away  :  yet  their  lives  were  prolonged  for 
a  season  and  time. 

We  have  here  the  execution  of  that  sen- 
tence which  is  prophetically  stated  to  be  ful- 
filled in  the  destiny  of  these  rebel  empires. 
The  destruction  of  the  Roman  hierarchy  is 
particularly  specified.  This  "  horn"  for  power, 
this  4i  beast"  for  vileness,  being  idolatrous  and 
persecuting,  shall  be  slain,  destroyed,  and 
punished,  in  the  burning  flame  of  divine  in- 
dignation. "  The  prophecy  of  Daniel  has 
here  reached  the  fall  of  the  spiritual  Babylon 
of  St.  John,  previous  to  the  introduction  of 
the  kingdom  of  the  Messiah.  The  lake  of 
fire  of  the  one  is  the  same  as  the  burning 
flame  (or  burning  of  fire)  of  the  other,  into 


168 

which  the  body  of  the  beast  was  seen  to 
be  cast."  Compare  Rev.  xiv.  8,  &c,  and 
xvi.  19. 

The  "  rest  of  the  beasts"  signifies  the  three 
other  empires,  the  Babylonian,  Persian,  and 
Macedonian,  who  had  their  dominion  taken 
away,  as  history  has  long  since  recorded ; 
but  "  whose  lives  were  prolonged," — that  is, 
though  no  more  possessed  of  empire,  yet  their 
influence  and  impious  principles  still  continued 
to  operate,  notwithstanding  their  temporal 
demolition. 

13. — I  saw  in  the  night  visions,  and,  behold,  one  like  the 
Son  of  man  came  with  the  clouds  of  heaven,  and  came 
to  the  Ancient  of  Days,  and  they  brought  him  near  before 
him. 

14. — And  there  was  given  him  dominion,  and  glory,  and  a 
kingdom,  that  all  people,  nations,  and  languages,  should 
serve  him  :  his  dominion  is  an  everlasting  dominion,  which 
shall  not  pass  away,  and  his  kingdom  that  which  shall  not 
be  destroved. 

An  additional  circumstance  of  great  interest 
now  presents  itself  in  this  prophetic  scenery. 
We  cannot  mistake  the  name  which  character- 
izes "  the  Mediator  of  the  New  Covenant,"  who 
as  the  "  Son  of  man"  assumed  our  nature  with 
its  infirmities,  took  our  place  with  its  awful 
curse  and  responsibilities,  and  became  "  head 
over  all  things  to  the  church."  His  "  coming 
in  the  clouds"  implies  the  dignity  and  splen- 
dour of  the  manifestation,  but  can  no  more  be 


169 

justly  deemed  literal  than  the  garment  and 
the  hair  and  the  wheels  of  the  Ancient  of  days. 
lie  came  to  the  Ancient  of  days,  and  they, 
the  heavenly  retinue,  brought  him  before  him. 
And  for  what  purpose  ?  To  receive  a  king- 
dom, which  should  be  characterized  by  its 
extent  and  by  its  perpetuity. 

This  vision,  then,  has  two  distinct  parts  ; 
and  each  details  events  from  the  commence- 
ment to  the  termination  of  a  series  of  ages. 
The  first  pourtrays  the  history  of  the  four 
great  monarchies  and  the  anti-christian  power 
till  its  destruction,  that  is,  from  the  period  of 
<)00  years  before  the  advent  of  Christ  to  the 
commencement  of  the  millenium  ;  the  second, 
from  the  setting  up  of  the  kingdom  of  the 
Messiah,  till  the  termination  of  it  in  the  uni- 
versal spread  of  Christianity  after  the  over- 
throw of  anti-christian  empires.  Thus,  amidst 
the  prevalence  of  impiety,  idolatry,  infidelity, 
Mohammedanism,  popery,  and  whatever  else 
exalts  itself  against  God,  we  are  cheered  by 
the  prospect  of  their  ultimate  and  eternal  de- 
struction ;  while,  amidst  the  depressions  of 
the  true  religion,  the  restrictions  of  its  influ- 
ence, the  oppositions  and  persecutions  of  the 
world,  amidst  all  its  present  and  long-existing 
sufferings,  reproaches,  and  insignificance,  wc 
are  invited  to  rejoice  in  the  assurance  of  its 
final,  glorious,  unrivalled,  and  never-fading 
pre-eminence. 


17G 


1$. — I  Daniel  was  grieved  in  my  spirit  in  the  midst  of  my 
body,  and  the  visions  of  my  head  troubled  me. 

16. — 1  came  near  unto  one  of  them  that  stood  by,  and  asked 
him  the  truth  of  all  this.  So  he  told  me,  and  made  me 
know  the  interpretation  of  the  things* 

17. — These  great  beasts,  which  are  four,  are  four  kings, 
which  shall  arise  out  of  the  earth. 

18. — But  the  saints  of  the  most  high  shall  take  the  king- 
dom, and  possess  the  kingdom  for  ever,  even  for  ever  and 
ever. 

19. — Then  I  would  know  the  truth  of  the  fourth  beast,  which 
was  diverse  from  all  the  others,  exceeding  dreadful,  whose 
teeth  were  of  iron,  and  his  nails  of  brass  j  which  devoured, 
brake  in  pieces,  and  stamped  the  residue  with  his  feet ; 

20. — And  of  the  ten  horns  that  were  in  his  head,  and  of 
the  other  which  came  up,  and  before  whom  three  fell ; 
even  of  that  horn  that  had  eyes,  and  a  mouth  that  spake 
very  great  tilings,  whose  look  was  more  stout  than  his 
fellows. 

21. — I  beheld,  and  the  same  horn  made  war  with  the  saints, 
and  prevailed  against  them  $ 

*22. — Until  the  Ancient  of  days  came,  and  judgment  was 
given  to  the  saints  of  the  Most  High  ;  and  the  time  came 
that  the  saints  possessed  the  kingdom. 

33. — Thus  he  said,  the  fourth  beast  shall  be  the  fourth  king- 
dom upon  earth,  which  shall  be  diverse  from  all  kingdoms, 
and  shall  devour  the  whole  earth,  and  shall  tread  it  down, 
and  break  it  in  pieces. 

'.24. — And  the  ten  horns  out  of  this  kingdom  are  ten  king3 
that  shall  arise ;  anil  another  shall  rise  after  them  ;  and 
he  shall  be  diverse  from  the  first,  and  he  shall  subdue 
three  kings. 

25. — And  he  shall  speak  great  words  against  the  Most  Hig'i, 
and  shall  wear  out  the  saints  of  the  Most  High,  and  think 
to  change  times  and  laws :  and  they  shall  be  given  into 
his  hand,  until  a  time' and  times  and  the  dividing  of  time. 

20. — But  the  judgment  shall  sit,  and  they  shall  take  away 
his  dominion,  to  consume  and  destroy  it  unto  the  end. 

15 


171 


27. — And  the  kingdom  and  dominion,  and  the  greatness  of" 
the  kingdom  under  the  whole  heaven,  shall  be  given  to 
the  people  of  the  saints  of  the  Most  High,  whose  kingdom 
is  an  everlasting  kingdom,  and  all  dominions  shall  serve 
and  obey  him. 

28. — Hitherto  is  the  end  of  the  matter.  As  for  me,  Daniel, 
my  cogitations  much  troubled  me,  and  my  countenance 
changed  in  me  :  but  I  kept  the  matter  in  my  heart. 

These  verses  contain  an  explicit  interpre- 
tation of  the  preceding  vision,  in  accordance 
with  which  we  have  endeavoured  to  frame 
our  explanations.  Daniel,  it  appears,  was 
deeply  affected  with  what  he  saw,  and  in  his 
dream  applied  to  "  one  of  them  that  stood 
by,"  that  is,  an  angel,  for  the  developement 
of  these  mysteries.  He  was  then  assured  of 
the  emblematic  reference  of  what  he  saw  to 
the  four  great  empires,  and,  upon  a  further 
inquiry  into  the  meaning  of  the  symbols,  he 
received  information  respecting  the  fourth 
beast,  and  the  horns  in  particular.  In  these 
verses  we  have  an  additional  intimation 
respecting  the  persecuting  spirit  of  the  little 
horn,  which  "  made  war  with  the  saints'" — a 
deep  aggravation  of  its  other  guilt,  as  evinced 
in  boast  and  blasphemy.  The  saints  of  the 
Most  High  are  said  to  take  the  kingdom,  that  is, 
the  rule  of  the  world  by  a  moral  and  spiritual, 
not  a  military,  operation.  It  would  ill  comport 
with  the  spirit  of  Christianity  to  suppose  an  am- 
bitious seizure  of  empire  ;  but  it  is  precisely 
consonant  with  its  principles,  and  with  th(* 


172 


continual  aim  of  the  people  of  God,  to  inter- 
pret this  of  a  subjugation  and  acquired  do- 
minion by  the  force  of  evidence,  argument, 
and  example — such  "  a  compelling  of  them  to 
come  in,"  as  ministers  and  missionaries  daily 
use  in  exhibiting  the  glory  and  the  grace  of 
Christ,  urging  their  compliance  with  his 
claims,  and  appealing  against  the  aversion  of 
their  hearts  and  the  pertinacity  of  their  re- 
sistance. 

A  particular  period  of  time  is  here  specified. 
Times  and  laws  are  said  to  be  given  into  the 
hands  of  the  little  horn  or  power  that  should 
speak  great  words  against  the  Most  High, 
and  wear  out  the  saints,  "  until  a  time,  and 
times,  and  the  dividing  of  time"  It  has  been 
before  seen  that  by  time  in  prophetic  language 
is  signified  a  year  ;  by  times,  of  course  two 
years';  by  the  dividing  of  time,  half  a  year. 
But  a  prophetic  year  is  360  prophetic  days 
or  years  ;  therefore  these  three  years  and  a 
half  correspond  with  1260  years,  which  syn- 
chronises with  another  period  in  prophecy 
of  forty-two  months,  the  season  during 
which  the  apocalyptic  witnesses  were  to 
prophesy  in  sackcloth  and  antichrist  to  exist. 
The  computation  must  be  made  from  the 
period  when  the  little  horn  or  ecclesiastical 
power  of  the  church  of  Rome  should  arise. 
That  application  of  the  prophecy  is  the 
most  probable,  which  fixes  on  the  time,  when, 


173 


by  the  decree  of  Phocas,  the  Roman  pontiff 
was  constituted  universal  bishop?  and  supreme 
head  of  the  church.  This  was  in  the  year  of 
our  Lord  606.  This  being  admitted,  the  1260 
years  of  ecclesiastical  domination  would  bring 
us  to  A.  D.  1866. 


ry 


LECTURE    XII. 


DANIEL  VIII. 


Verse  1. — In  the  third  year  of  the  reign  of  king  Belshazaar 

a  vision  appeared   unto  me,  even  unto  me  Daniel,  after 

that  which  appeared  unto  me  at  the  first. 
2. — And  I  saw  in  a  vision  ;  aad  it  came  to  pass,  when  I 

saw,  that  I  was  at  Shushan  in  th#  palace,  which  is  in  the 

province  of  Elam ;  and  I  saw  in  a  vision,  and  I  was  by 

the  river  of  Ulai. 
3. — Than  I  lifted  up  mine  eyes  and  saw,  and,  behold,  there 

stood  before  the  river  a  ram  which  had  two  horns,  and 

the  two  horns  were  high  ;  but  one  was  higher  than  the 

other,  and  the  higher  came  up  last. 
4. — I  saw  the  ram  pushing  westward,  and  northward,  and 

southward ;  so  that  no  beasts  might  stand   before  him, 

neither  was  there  any  that  could  deliver  out  of  his  hand  ; 

but  he  did  according  to  his  will  and  became  great. 
5. — And   as  I   was  considering,  heboid,  an  he-goat  came 

from  the  west,  on  the  face  of  the  whole  earth,  and  touched 

not  the  ground  ;  and  the  goat  had  a  notable  horn  between 

his  eyes. 
6. — And  he  came  to  the  ram  that  had  two  horns,  which  I 

had  seen  standing  before  the  river,   and  ran  unto  him  in 

the  fury  of  his  power. 
7. — And  I  saw  him  come  close  unto  the  ram,  and  he  was 

moved  with  choler  against  him,  and  smote  the  ram-  and 

15* 


175 


brake  his  two  horns ;  and  there  was  no  power  in  the  ram 
to  stand  before  him,  but  ha  cast  him  down  to  the  ground, 
and  stamped  upon  him ;  and  there  was  none  that  could 
deliver  the  ram  out  of  his  hand^ 

8. — Therefore  the  hc-goat  waxed  very  great :  and  when  he 
was  strong,  the  great  horn  was  broken  ;  and  for  it  came 
up  four  notable  ones,  toward  the  four  winds  of  heaven. 

9. — And  out  of  one  of  them  came  forth  a  little  horn  which 
waxed  exceeding  great,  toward  the  south,  and  toward  tho 
east,  and  toward  the  pleasant  land. 

10. — And  it  waxed  great,  even  to  the  host  of  heaven  ;  and 
it  cast  down  some  of  the  host  and  of  the  stars  to  the  ground, 
and  stamped  upon  them. 

11. — Yea,  he  magnified  himself  even  to  the  prince  of  the 
host,  and  by  him  the  daily  sacrifice  was  taken  away,  and 
the  place  of  his  sanctuary  was  cast  down. 

13. — And  an  host  was  given  him  against  the  daily  sacrifice 
by  reason  of  transgression,  and  it  cast  down  the  truth  to 
the  ground  ;  and  it  practised,  and  prospered. 

13. — Then  I  heard  one  saint  speaking,  and  another  saint 
said  unto  that  certain  saint  which  spake,  Mow  long  shall 
be  the  vision  concerning  the  daily  sacrifice,  and  the  trans- 
gression of  desolation,  to  give  both  the  sanctuary  and  the 
host  to  be  trodden  under  foot  ? 

14. — And  he  said  unto  me,  Unto  two  thousand  and  three 
hundred  days  ;  then  shall  the  sanctuary  be  cleansed. 

15. — And  it  came  to  pass,  when  I,  even  I  Daniel,  had  seen 
the  vision,  and  sought  for  the  meaning,  then,  behold,  there 
stood  before  mo  as  the  appearance  of  a  man. 

16. — And  I  heard  a  man's  voice  between  the  banks  o/Ulai, 
which  called,  and  said,  Gabriel,  make  this  man  to  under- 
stand the  vision. 

17. — So  he  came  near  where  I  stood,  and  when  he  came,  1 
was  afraid,  and  fell  upon  my  face  ;  but  he  said  unto  me, 
Understand,  Oson  of  man  ;  for  at  the  time  of  the  end  shall 
he  the  vision. 

18. — Now,  as  he  was  speaking  with  me*  I  was  in  a  deep 


176 


sleep  on  my  face  toward  the  ground  ;  but  he  touched  me, 
and  set  me  upright. 

19. — And  he  said,  Behold,  I  will  make  thee  know  what  shall 
be  in  the  last  end  ©f  the  indignation  :  for  at  the  time  ap- 
pointed the  end  shall  be, 

20. — The  ram  which  thou  sawest  having  tioo  horns  are 
the  kings  of  Media  and  Persia. 

21. — And  the  rough  goat  is  the  king  of  Grecia:  and  the 
great  horn  that  is  between  his  eyes  is  the  first  king. 

22. — Now  that  being  broken,  whereas  four  stood  up  for  it, 
four  kingdoms  shall  stand  up  out  of  the  nation,  but  not  in 
his  power. 

23. — And  in  the  latter  time  of  their  kingdom,  when  the 
transgressors  are  come  to  the  full,  a  king  of  fierce  coun- 
tenance, and  understanding  dark  sentences,  shall  stand  up. 

24. — And  his  power  shall  be  mighty,  but  not  by  his  own 
power :  and  he  shall  destroy  wonderfully,  and  shall 
prosper,  and  practise,  and  shall  destroy  the  mighty  and 
the  holy  people. 

25. — And  through  his  policy  also  he  shall  cause  craft  to 
prosper  in  his  hand  ;  and  he  shall  magnify  himself  m  his 
heart,  and  by  peace  he  shall  destroy  many :  he  shall  also 
stand  up  against  the  Prince  of  princes ;  but  he  shall  be 
broken  without  hand. 

26. — And  the  vision  of  the  evening  and  the  morning  which 
was  told  is  true  :  wherefore  shut  thou  up  the  vision  ;  for 
it  shall  be  for  many  days. 

27. — And  I  Daniel  fainted,  and  was  sick  certain  days  :  after- 
ward  I  rose  up,  and  did  the  king's  business ;  and  I  was 
astonished  at  the  vision,  but  none  understood  it. 

In  this  chapter,  according  to  Faber,  whose 
interpretation  appears  to  be  on  good  grounds 
now  universally  adopted,  the  prophet  records 
the  history  of  the  Mohammedan  imposture. 
This  vision  was  exhibited  to  Daniel  in  the 
third  year  of  Belshazzar.     Some  have  sup- 


177 


posed  he  was  at  Shushan,  or  Susa,  afterwards 
the  metropolis  of  the  Persian  Empire  ;  but 
the  words  do  not  necessarily  import  more 
than  that  he  was  so  in  imagination,  standing 
on  the  bank  of  the  Ulai,  or  Eulreus,  the  river 
which  divided  Susiana  from  the  province  of 
Elam,  a  part  of  Persia. 

M  He  beheld  a  ram  with  two  horns  ;  one  of 
which  was  higher  than  the  other  (v.  3.)  This 
signified  the  kings,  that  is,  kingdoms  or  united 
empire  of  Media  and  Persia  (v.  20.)  The 
Median  empire  was  the  most  ancient,  but  the 
Persian,  which  "  came  up  last,"  was  the  most 
illustrious.  A  ram  was  the  royal  ensign  of 
the  Persians,  and  rams'  heads,  with  horns  one 
longer  than  the  other,  are  still  traceable,  says 
Marcellinus  {lib.  xiv.)  on  the  pillars  of  Perse- 
polis. 

The  ram  "  pushed,"  or  butted,  "  westward," 
subduing  Babylonia,  Syria,  and  Asia  Minor — 
4i  northward,"  beyond  the  Caspian  sea  into 
the  territories  of  the  Scythians, — "  southward 
to  Arabia,  India,  Egypt,  and  Ethiopia ; 
and  thus  became  "  great"  or  exceeding  power- 
ful (v.  4.) 

A  "  he-goat  came  from  the  west,"  which  is 
interpreted  (v.  21)  of  the  king,  or  kingdom  of 
Grecia,  or  Macedonia.  This  was  the  emblem 
used  by  this  nation,  in  consequence  of  their 
first  king  Caranus  adopting  it,  upon  settling 
at  Edessa,  whither  he  was  guided,  according 


178 

to  the  direction  of  the  oracle  hy  goats.  He 
called  it  JEgeae,  or  the  Goafs  Town.  He 
"  touched  not  the  ground  ;"  a  phrase  which 
describes  the  rapidity  of  Alexander's  con- 
quests ;  or,  as  may  be  better  rendered,  ac- 
cording to  the  Syriac,  "  nothing  touched  or 
hindered  him  in  the  earth," — he  met  with  no 
material  obstacle  to  his  progress.  He  had  a 
"  notable  horn  between  his  eyes,"  that  is,  his 
power  was  great,  and  his  sagacity  conspicu- 
ous ;  or  in  v.  21,  by  "  king,"  may  be  intended 
the  kingdom  in  the  usual  prophetic  sense  of 
the  term,  which  kingdom,  continued  through 
the  life  of  Alexander,  of  his  brother  Aridaeus, 
and  of  his  two  sons,  Alexander  and  Hercules. 
The  goat  is  seen  to  rush  upon  the  ram  in  a 
furious  manner,  and  smite  him,  and  break  his 
two  horns,  and  throw  him  down  and  stamp 
upon  him  (v.  6,  7.)  The  troops  of  Alexander 
were  incomparably  inferior  in  number  to  those 
of  the  Persian  monarch,  whom  he  nevertheless 
vanquished  in  three  great  battles,  and  pursued 
him  as  a  fugitive,  till  Darius  was  slain  by  his 
own  servants.  Opposition  was  now  at  an 
end,  and  the  Medo-Persian  empire  trodden 
under  foot  by  the  haughty  conqueror.  H  One 
can  hardly  read  these  words  (v.  6)  without 
having,"  says  Bishop  Newton,  "  some  image 
of  Darius's  army  standing  and  guarding  the 
river  Granicus,  and  of  Alexander  on  the  other 
side  with  his  forces  plunging    in  swimming 


179 

across  the  stream,  and  rushing  on  the  enemy 
with  all  the  fire  and  fury  that  can  be  imagined. 
It  was  certainly  a  strange,  rash,  mad  attempt, 
with  only  about  35,000  men,  to  attack,  at  such 
disadvantage,  an  army  of  more  than  five  times 
the  number ;  but  he  was  successful  in  it,  and 
this  success  diffused  a  terror  of  his  name, 
and  opened  his  way  to  the  conquest  of  Asia." 
But  the  "  great  horn"  of  this  impetuous  and 
self-deemed  invincible  he-goat  was  soon 
"  broken,"  even  while  he  icas  yet  in  his  strength  ; 
and  four  sprung  up  in  its  stead  (v.  8,)  but 
;'  not  in  his  power"  (v.  22.)  After  Alexan- 
der's return  to  Babylon,  which  he  proposed 
to  make  the  seat  of  his  empire,  and  while 
busily  engaged  in  preparations  for  future  con- 
quest and  a  lasting  dominion,  he  was  unex- 
pectedly, and  as  in  a  moment,  removed  by  a 
fever.  "  Ambassadors  from  southern  Greece 
now  came  to  present  Alexander  with  golden 
crowns ;  and  these,  on  advancing  to  his  pre- 
sence, appeared  in  the  sacred  garlands,  which 
were  never  worn  by  deputies  except  when 
commissioned  to  consult  oracles,  or  to  carry 
gifts  to  the  shrines  of  distant  deities.  But 
while  these  servile  republicans  hailed  him  with 
divine  honors — while  the  bravest  and  best 
disciplined  army  on  the  face  of  the  earth  loved 
him  as  their  leader,  and  revered  him  as  their 
king — while  his  newly-created  fleet  was  fur- 
rowing with  unwonted  keels  the  bosom  of  the 


180 

Euphrates,  and  preparing  to  spread  its  sails 
on  seas  unknown — while  he  was  anticipating 
the  fulfilment  of  his  early  dreams  of  becoming 
the  master  of  the  gold,  the  aromatics,  the 
myrrh,  and  the  frankincense  of  the  hitherto 
untouched  Sahara,  and  of  compelling  the  sons 
of  the  desert  to  add  a  third  god  to  their  scanty 
Pantheon — while  he  was  preparing  to  forge 
the  last  link  of  the  golden  chain  which  was  to 
bind  together  his  subjects  on  the  Indus,  the 
Tigris,  and  the  Nile,  by  the  strong  ties  of 
mutual  advantages — the  scene  was  suddenly 
changed,  and  he  was  cut  down  in  the  prime  of 
life,  in  the  height  of  his  glory,  and  in  the 
middle  of  his  vast  projects."  William's  Life 
of  Alexander. 

How  strikingly  verified  was  the  prophetic 
record,  and  how  aftectingly  impressive  to 
contemplate  is  the  termination  of  that  extra- 
ordinary conqueror  whom  the  world  calls 
"  Great !"  Let  pride  and  vain  glory  survey 
this  earth,  the  field  of  ambition  and  of  mor- 
tality, and  learn  to  repress  the  rising  emotions 
of  delight  in  the  pursuits,  possessions,  and 
distinctions  of  this  dream  of  being ;  let  chris- 
tian piety  survey,  too,  the  scene,  and  cherish 
more  exalted  feelings  of  joy  in  the  moral 
victory  over  mortal  things  and  mortal  passions, 
even  now  achieved  by  its  energy,  and  the 
bright  hopes  permitted  to  be  entertained 
through  him  who  is   "  the   resurrection  and 


181 

the  life,"  of  deliverance  from  death,  and  M  the 
glory  that  shall  follow." 

When  the  great  horn  was  broken,  "  four 
notable  ones"  (v.  8,)  or  "  four  kingdoms  arose 
out  of  the  ruined  nation,  but  of  inferior  power 
(v.  22.)  These  are  identical  with  the  four 
heads  of  the  leopard  in  the  preceding  chapter, 
and  describe  the  four  kingdoms  into  which 
the  empire  was  resolved,  under  the  successors 
of  Alexander ;  extending  to  the  "  four  winds 
of  heaven,"  that  is,  to  Egypt  on  the  south, 
Thrace  and  the  Lesser  Asia  on  the  north, 
babylonia  and  Syria  on  the  east,  and  Greece 
on  the  west. 

Our  attention  is  now  directed  to  "  a  little 
horn,"  which  became  powerful  in  the  south 
and  east,  and  "  toward  the  pleasant  land,"  or 
Judea  (v.  9.)  It  is  seen  to  be  exceedingly 
aspiring,  oppressive  to  the  people  of  God.  and 
insulting  to  the  "  prince  of  the  host,"  or  Jesus, 
who  is  "  head  over  all  things  to  the  church" 
(v.  10,  11.)  In  the  subsequent  explanation 
this  power  is  represented  as  a  "  king  of  fierce 
countenance,  and  understanding  dark  sen- 
tences," or  enigmas,  who  should  arise  "  in  the 
hitter  time  of  their  kingdom."  He  was  to 
destroy  "  the  mighty  and  the  holy  people,"  to 
be  very  crafty,  but  should  be  finally  "  broken 
without  hand,"  or  destroyed  by  the  immediate 
power  of  the  great  head  of  the  church,  whom 
he  had  impiously  opposed  (v.  23,  25.)     This 


182 

little  horn  is  besides  said  "  to  cast  down  the 
truth  to  the  ground,"  which  seems  to  charac- 
terize its  hostility  to  the  christian  religion, 
aiming,  therefore,  more  at  spiritual  than  at 
temporal  domination.  As  the  little  horn,  in 
the  previous  chapter,  which  is  described  as 
springing  up  among  the  ten  horns  of  the  Ro- 
man beast,  represents  a  spiritual,  or  ecclesi- 
astical dominion,  namely,  the  Papacy,  so  the 
little  horn  of  the  Grecian  he-goat  must  be  re- 
garded as  denoting  a  similar  kind  of  power. 

It  is  now  generally  agreed  that  Faber  has 
suggested  the  only  correct  interpretation  of 
this  vision.  No  previous  theory  was  satis- 
factory ;  and  we,  therefore,  follow  him  in 
considering  it  as  descriptive  of  the  rise,  pro- 
gress, and  destruction  of  Mohammedanism. 
It  is  deeply  affecting  to  think  that  the  Church 
of  Christ  once  existed  where,  for  ages  past, 
this  delusion  has  prevailed,  where  a  Christian 
and  a  dog  are  synonymous  terms,  and  where 
Christians  and  Jews  are  only  permitted,  by 
tiie  payment  of  a  capitation-tax  "  to  wear,"  as 
the  Firman  expresses  it,  "  their  heads  for  that 
year." 

Mohammed  was  born  in  Mecca.  His 
education  was  contracted,  and  his  younger 
days  devoted  to  commercial  and  warlike  pur- 
suits. By  his  marriage  with  the  widow  of  an 
opulent  merchant  he  rose  to  distinction  in  his 
native  city.     For  several  years  he  frequently 

16 


183 


retired  into  the  cave  of  Hera  and  cherished 
his  enthusiastic  sentiments,  till,  at  the  age  of 
forty,  he  stated  that  he  had  held  communica- 
tion with  the  angel  Gabriel,  and  was  appointed 
a  Prophet  and  Apostle  of  God.  In  612,  he 
publicly  announced  to  his  relatives  and  friends, 
that  he  had  ascended  through  seven  heavens 
to  the  very  throne  of  Deity,  under  the  guidance 
of  Gabriel,  and  had  received  the  salutations 
of  patriarchs,  prophets,  and  angels.  This 
monstrous  statement,  however,  did  not  suc- 
ceed, except  with  a  very  few ;  and  on  the 
death  of  his  uncle,  Abu-Taleb,  who  had  been 
his  powerful  protector,  he  was  compelled,  in 
()J2,  to  seek  security  by  flight  to  Medina. 
This  henceforth  became  the  epoch  of  Mo- 
hammedan chronology.  His  power  was  now 
consolidated  and  his  influence  extended  bv  a 
large  accession  of  deluded,  but  determined, 
followers.  He  very  soon  professed  to  have 
received  instructions  from  the  angel  Gabriel 
to  propagate  his  religion  by  the  sword  ;  and 
power  made  him  a  persecutor.  In  seven 
years,  he  became  the  sovereign  of  Mecca,  and 
this  led  to  the  subjugation  of  all  Arabia,  which 
was  followed  by  that  of  Syria.  "  In  less  than 
a  century,  from  the  period  of  its  rise  in  the 
barren  wilds  of  Arabia,  the  Mohammedan 
religion  extended  over  the  greatest  part  of 
Asia  and  Africa,  and  threatened  to  seat  itself 
in  the  heart  of  Europe."     The  unity  of  God 


184 


was  a  leading  article  of  Mohammed's  creed. 
When  addressing  the  Jews  he  professed  highly 
to  honour  Abraham,  Moses,  and  the  Prophets, 
and  admitted,  for  the  sake  of  conciliating 
Christians,  that  Jesus  was  the  Messiah  of  the 
Jews,  and  will  be  the  Judge  of.  all.  This 
compromising  policy  is  seen  in  the  Koran. 
Mohammedan  morals  enforce  many  princi- 
ples of  justice  and  benevolence,  and  inculcate 
a  degree  of  self-denial ;  but  at  the  same  time 
permit  the  indulgences  of  some  of  the  strongest 
passions  of  our  nature.  The  representations 
given  of  paradise  are  adapted  to  gratify  the 
sensuality  of  men  ;  and  of  hell,  to  awaken 
their  fears  of  disobeying  the  Koran  or  the 
Prophet.  "  Eastern  Christendom,"  says  Mr. 
Foster,  "  at  once  the  parent  and  the  prey 
of  hydra-headed  heresy,  demanded  and  de- 
served precisely  the  infliction  which  the  rod 
of  a  conquering  heresiarch  could  bestow." 

The  "  king  of  fierce  countenance  and  un- 
derstanding dark  sentences,"  well  expresses 
the  character  of  Mohammed  and  his  religion. 
"  Mohammed,"  says  Gibbon,  "  with  the  sword 
in  one  hand  and  the  Koran  in  the  other,  erected 
his  throne  on  the  ruins  of  Christianity  and  of 
Rome.  The  genius  of  the  Arabian  prophet, 
the  manners  of  his  nation,  and  the  spirit  of 
his  religion,  involve  the  causes  of  the  decline 
and  fall  of  the  eastern  empire,  and  our  eyes 
are    curiously    intent   on    one    of    the    most 


185 

memorable  revolutions,  which  have  impressed 
a  new  and  lasting  character  on  the  nations 
of  the  globe."  The  first  efforts  of  this  im- 
postor were  directed  against  the  Jews,  who 
refused  to  receive  Mohammed's  effusions  as 
the  revelations  of  heaven,  and,  in  consequence, 
suffered  the  loss  of  their  possessions  aud 
lives.  "  When  Christian  churches,"  says  Scott, 
"  were  converted  into  mosques,  the  4  daily 
sacrifices'  might  be  said  to  be  '  taken  away,' " 
(v.  11,  12,)  and  the  numbers  of  nominal 
Christians  who  were  thus  led  to  apostatize, 
and  of  real  Christians  and  ministers,  who 
perished  by  the  sword  of  this  warlike,  perse- 
cuting power,  fulfilled  the  prediction,  that 
"  he  cast  down  some  of  the  host  and  of  the 
stars  to  the  ground,  and  stamped  on  them." 
It  is  said  that  "  a  host  was  given  him  against 
the  daily  sacrifice  (or  worship  of  the  Christian 
church,  corresponding  with  the  Jewish  sanc- 
tuary) by  reason  of  transgression."  A  rival 
priesthood  subverted  the  priesthood  of  a  de- 
generate church.  The  Imams  of  Mohammed 
assumed  the  place  of  the  apostate  teachers  of 
Christianity.  The  event  here  predicted  was 
to  occur  in  the  latter  part  of  the  Grecian 
empire  [v.  23,]  and  when  "  the  transgressors 
are  come  to  the  full,"  or  the  apostacy,  that  is, 
the  papal  apostacy,  is  fully  developed  ;  which 
corresponded  with  the  fact.  History  relates 
that  the  remains  of  the  eastern  empire  and 


186 


the  power  of  the  Greek  church  were  over- 
thrown by  Mohammedans.  Their  chief  en- 
deavoured to  diffuse  his  doctrine,  but  found 
that  it  could  not  prevail  by  "  its  own  power" 
or  the  inherent  moral  strength  of  the  system  ; 
it  was  requisite  to  support  his  pretensions  by 
force,  but  he  exerted  at  the  same  time  great 
"  craft"  and  "  policy,"  Mohammed  sanction- 
ed as  much  of  the  inspired  Scriptures  as  he 
thought  might  tend  to  obviate  the  prejudices 
of  the  Jews,  and  incorporated  as  much  of  his 
own  system  with  the  errors  of  the  eastern 
church  as  might  tend  to  conciliate  Greek 
Christians.  Although  Mohammedanism  did 
not  at  first  spring  up  in  the  Macedonian  em- 
pire, yet  it  soon  spread  from  Arabia  to  Syria, 
and  "  occupied  locally,  as  well  as  authoritatively, 
the  ancient  dominion  of  the  he-goat." — Scott. 
It  has  been  remarked,  howrever,  by  Mr.  Forster, 
[Mohammedanism  Unveiled,]  that  the  part  of 
Arabia  which  included  the  native  country  of 
Mohammed,  composed  an  integral  province 
both  of  the  empire  of  Alexander  and  of  the 
Ptolemoean  kingdom  of  Egypt.  Ptolemy  had 
Egypt,  Syria,  Arabia,  Caelosyria,  and  Pales- 
tine. 

One  saint  is  described  as  addressing  another 
with  the  question,  "  How  long  shall  be  the 
vision  concerning  the  daily  sacrifice  and  the 
transgression  of  desolation,  to  give  both  the 
sanctuary  and  the  host  to  be  trodden  under 

16* 


187 

foot  ?"  The  answer  is,  "  Unto  2300  days." 
These  days  are  prophetic,  that  is,  they  sym- 
bolize years  ;  curiosity,  therefore,  is  naturally 
eager  to  ascertain  the  chronology  of  this  pre- 
diction. It  is  some  clue  to  the  commencement 
of  the  period,  to  remark  that  Daniel  does  not 
refer  to  the  origin  of  the  monarchy,  but  to 
same  period  afterwards,  when  it  is  become  a 

ttled  government,  because  the  Medo-Per- 
sian  ram  does  not  rise  from  the  sea,  but  stands, 
already  grown,  upon  the  margin  of  the  river. 
Cyrus  and  Darius  were  conquerors,  but  it  was 
not  till  the  seventh  year  of  Artaxcrxes  that 
the  empire  had  attained  its  strength.  The 
Medo-Pcrsian  ram  rose  in  the  year  B.  C, 
536,  and  continued  to  stand,  till  B.  C,  330  : 
the  date  of  the  vision,  therefore,  is  between 
these  years. 

We  arc  informed  that  the  time,  times,  and 
a  half,  or  1260  days,  reach  to  the  end  of  the 
wonders,  [ch.  xii.  7,  0,]  and  here  [v.  17,  19,] 
that  the  vision  of  the  ram  and  he-goat  extends 
to  "  the  time  of  the  end,"  or  "  the  last  end  of 
the  indignation."  Hence  it  follows  that  they 
terminate  together.  That  the  period  in  ques- 
tion is  still  future  is  obvious,  because  the 
Jewish  sanctuary  has  long  been  desolate,  and 
the  Jews  are  not  yet  converted  or  restored — 
an  event  joyous  to  the  church,  which  the 
*4  cleansing  of  the  sanctuary"  foretells.  This 
eventful  period,  however,  cannot  be  far  dis- 


188 

tant,  and,  let  it  be  borne  in  mind,  that  as 
Popery  and  Mohammedanism  arose  nearly 
together,  so  they  are  destined  to  perish  to- 
gether, both  meeting  their  final  overthrow  at 
the  time  of  the  end. 

How  cheering  is  the  fact,  that,  whatever 
forms  of  error  and  delusion  arise  in  the  earth, 
they  can  neither  reach  in  extent  of  influence 
or  in  duration  of  time  beyond  the  limits 
which  an  omnicient  intelligence  has  prede- 
termined !  Increasingly  cheering  is  the  as- 
surance which  prophecy,  even  imperfectly 
understood,  affords,  that  we  are  living  at  the 
very  eve  of  the  fulfilment  of  those  long- 
recorded  events,  the  downfall  of  papal,  and 
the  destruction  of  Mohammedan  delusions. 
Their  reign  has  been  terrible  and  protracted  ; 
but  the  crescent  is  already  on  the  wane,  and 
the  crucifix  is  about  to  be  superseded  by  the 
cross.  The  false  prophet  and  the  man  of 
sin  are  both  consigned  to  an  inevitable  doom, 
while  the  "  Sun  of  righteousness"  is  rising 
upon  rejoicing  nations  with  an  ever  brighten- 
ing glory.  It  is  written  in  heaven — it  is  ful- 
filling on  earth — "  he  must  increase." 


LECTURE    XIII. 


DANIEL  IX.  1—19. 


Verse  1. — In  the  first  year  of  Darius,  the  son  of  Ahasuerus, 
of  the  seed  of  the  Medes,  which  was  made  king  over  the 
realm  of  the  Chaldeans  ; 

t. — In  the  first  year  of  his  reign,  I  Daniel  understood  by 
books  the  number  of  the  years,  whereof  the  word  of  tho 
Lord  came  to  Jeremiah  the  prophet,  that  he  would  ac- 
complish seventy  years  in  the  desolations  of  Jerusalem. 

The  monarch  here  mentioned  is  the  same 
person  with  the  Cyaxares  of  heathen  histo- 
rians, to  whose  father,  called  by  the  Jews 
Ahasuerus,  they  give  the  name  of  Astyages. 

The  passages  in  Jeremiah  from  which 
Daniel  obtained  his  information  respecting 
the  duration  of  the  Babylonish  captivity  aro, 
contained  in  the  twenty-fifth  and  twenty-ninth 
chapters,  (Jerem.  xxv.  9 — 12;  and  xxix.  10, 
11,)  whence  it  is  obvious  that  the  sacred 
writings  were  not  destroyed  in  this  national 
calamity,  and  their  preservation  must  have 
proved  an  eminent  benefit  to  the  captive  Jews. 


190 

It  has  been  before  intimated  that  Daniel  was 
not  prevented  by  the  multiplicity  of  his  public 
engagements  from  devoting  portions  of  time 
each  day  to  the  duty  of  private  prayer  ;  and 
now  it  appears  he  united  with  it  the  reading 
of  the  inspired  books.  Nor  did  he  deem  it 
sufficient  to  glance  over  them  in  that  cursory 
and  careless  manner  which  is  too  often  indi- 
cative of  a  want  of  real  interest  in  their  con- 
tents ;  but  he  appears  to  have  investigated 
them  in  the  spirit  of  devout  inquiry.  "  He 
understood  by  books  the  number  of  the  years." 
The  Scriptures  throw  a  great  light  upon 
events,  particularly  as  connected  with  the 
history  of  the  church  of  God,  and  will  repay 
the  most  diligent  research.  He  who  pleads 
as  an  apology  for  neglecting  them,  any  world- 
ly occupations,  will  find  no  countenance  in 
the  conduct  of  men  like  Daniel,  who,  though 
high  in  station  and  full  of  business,  highly 
appreciated  and  improved  his  few  privileges. 
By  means  of  these  holy  writings,  though  we 
may  not  be  able  to  unravel  all  the  intricacies 
and  penetrate  all  the  depths  of  providence, 
we  shall  discover  great  principles  which  are 
applicable  to  particular  dispensations,  and 
may  learn  from  transactions  like  those  con- 
nected with  the  captivity,  that  the  calamities 
of  the  church,  as  well  as  the  sorrows  of  indi- 
viduals, are  righteous  in  their  appointment, 
wise  in  their  administration,  and  proportioned 


191 

to  the  necessities  of  the  case  in  their  degree 
and  duration.  We  learn  also,  that  God  never 
forsakes  his  people  in  their  afflictions,  is  never 
at  a  loss  for  means  to  accomplish  their  de- 
liverance, and  fails  not,  if  our  folly  do  not 
prevent,  to  educe  good  from  apparent  evil. 

.*). — And  I  set  my  (ace  unto  the  Lord  God,  to  seek  by 
prayer  and  supplications,  with  lasting,  and  sackcloth,  and 
ashes. 

It  is  observable,  that  this  eminent  saint  did 
not  presume  that  even  a  direct  promise  of  de- 
liverance superseded  the  necessity  of  humilia- 
tions and  prayer.  He  knew  that  he  who 
waited  to  be  gracious,  nevertheless  would  be 
inquired  of  by  the  house  of  Israel — that  if  the 
sceptre  of  protection  and  favour  were  held 
out,  it  must  be  touched  by  faith  to  experience 
the  benefit.  How  little  have  the  great  of  this 
world  imitated  this  example ;  forgetting  that 
ihey  are  more  truly  great  as  well  as  blessed 
when  pouring  out  their  hearts  before  God,  for 
themselves  and  their  country,  in  the  prostra- 
tions of  piety,  than  when  conquering  in  the 
ensanguined  field,  or  ruling  on  the  golden 
throne. 

This  language  imports  the  appropriation  of 
some  special  seasons  of  prayer  tor  the  express 
object  now  become  so  dear  to  his  heart  and 
so  important  to  his  nation.  When  there  is  a 
peculiar  pressure  of  affliction  upon  ourselves. 


192 

or  our  beloved  country,  or  any  portion  of  the 
human  family,  it  is  incumbent  to  set  apart 
especial  hours  of  intercession  on  that  ac- 
count; and,  in  general,  it  would  be  highly 
advantageous,  to  devote  particular  times  to 
particular  and  specific  objects  of  devotional 
supplication. 

"  Fasting,  sackcloth,  and  ashes,"  were  the 
tokens  of  mourning  and  humiliation  on  extra- 
ordinary occasions,  and  were  evidently  calcu- 
lated to  affect  the  mind  with  suitable  emotions. 
As  the  indulgence  of  the  appetites  and  the 
love  of  splendour  are  unbefitting  a  period  of 
personal  or  national  distress,  so  abstinence, 
seclusion,  and  mean  attire,  evince  a  corres- 
pondence of  mind  with  the  occasions  of  grief. 
The  prayer  of  Daniel  is  a  fine  specimen  of 
some  of  its  most  essential  elements,  and 
divides  itself  into  three  parts ;  the  first  is  the 
address. 

4. — And  I  prayed  unto  the  Lord  my  God,  and  made  my 
confession,  and  said,  O  Lord,  the  great  and  dreadful 
God,  keeping  the  covenant  and  mercy  to  them  that  love 
him,  and  to  them  that  keep  his  commandments. 

Daniel  first  appeals  to  the  Most  High,  as 
44  the  great  and  dreadful  God."  This  was 
adapted  to  the  occasion.  The  majesty  and 
awful  character  of  God  were  seen  in  his  dis- 
pensations, and  were  rightly,  as  they  are 
solemnly  recognized.     The  emphatic  letter  of 


193 

the  Hebrew  (n)  is  used  before  each  of  the 
epithets,  and  throws  immense  force  into  the 
expressions, — "  O  Lord,  the  God,  the  great,  the 
tremendous  /"  In  the  common  practice  of 
Christians,  the  unnecessary  multiplication  of 
epithets  in  addressing  the  Deity,  must  be  detri- 
mental to  emotion  and  success,  and  is  some- 
times even  repulsive.  There  can  scarcely  be 
appropriate  feeling  where  discrimination  is 
wanting  ;  because,  instead  of  special  pleas, 
founded  on  conscious  need,  the  intensity  of 
the  mind  is  dissipated  in  loose  generalities. 
This  is  a  fault  which,  especially  in  the  social 
exercises  of  devotion,  should  be  carefully 
avoided. 

The  other  part  of  this  address  is  equally 
suited  to  the  object  of  this  special  prayer. 
The  Jews  were  a  people  with  whom  God  had 
entered,  in  a  peculiar  sense,  into  covenant, 
and  to  whom  he  had  remarkably  displayed  his 
mercy.  He  had  been  faithful  to  his  declara- 
tions, and  the  prophet  sought  to  console  his 
mind  and  to  encourage  his  faith  with  the  pros- 
pect of  national  deliverance,  whicn  was  now 
beginning  to  irradiate  the  horizon  in  that 
season  of  darkness,  depression,  and  apparent 
abandonment.  A  God  "  keeping  the  covenant 
and  mercy  to  them  that  love  him,"  is  the  sheet 
anchor  of  faith  in  the  tempests  of  life. — The 
second  part  in  the  prayer  of  Daniel  is  the 
confession. 


194 

Verse  5. — We  have  sinned  and  have  committed  iniquity 
and  have  done  wickedly,  and  have  rebelled,  even  by  de« 
parting  from  thy  precepts,  and  from  thy  judgments: 

^6. — Neither  have  we  hearkened  unto  thy  servants  the  pro* 
phets,  which  spake  in  thy  name  to  our  kings,  our  princes, 
and  our  fathers,  and  to  all  the  people  of  the  land. 

7. — O  Lord,  righteousness  belongeth  unto  thee  ;  but  unto  us 
confusion  of  faces,  as  at  this  day  :  to  the  men  of  Judah. 
and  to  the  inhabitants  of  Jerusalem,  and  unto  all  Israel, 
that  are  near,  and  that  are  far  off,  through  all  the  coun* 
tries  whither  thou  hast  driven  them,  because  of  their  tres- 
pass  that  they  have  trespassed  against  theo. 

8. — O  Lord,  to  us  belongeth  confusion  of  face,  to  our  kings, 
to  our  princes,  and  to  our  fathers,  because  we  have  sinned 
against  thee. 

9. — To  the  Lord  our  God  belong  mercies  and  forgivenesses, 
though  we  have  rebelled  against  him  : 

10. — Neither  have  we  obeyed  the  voice  of  the  Lord  our 
God,  to  walk  in  his  laws,  which  he  set  before  us,  by  his 
servants  the  prophets. 

II. — Yea,  all  Israel  have  transgressed  thy  law,  even  by  do- 
parting,  that  they  m^ht  not  obey  thy  voice ;  therefore 
the  curse  is  poured  upon  us,  and  the  oath  that  is  written 
in  the  law  of  Moses  the  servant  of  God,  because  we  have 
sinned  against  him. 

12. — And  he  hath  confirmed  his  words  which  he  spako 
against  us,  a«d  against  our  judges  that  judged  us,  by 
bringing  upon  us  a  great  evil  :  for  under  the  whole 
heaven  hath  not  been  done  as  hath  been  done  upon  Jem- 
salem. 

13.— As  it  is  written  in  the  law  of  Moses  all  this  evil  is  corno 
n3pon  us:  yet  made  we  not  our  praver  before  the  Loup 
our  God,  that  we  might  turn  from  our  iniquities,  and  un. 
derstand  thy  truth. 

14  Therefore  hath  the  Lord  watched  upon  the  evil,  and 
brought  it  upon  us :  for  the  Lord  our  God  is  righteous 
in  all  his  works  which  he  doeth  :  for  we  obeyed  not  his 
vojce» 

17 


195 

15. — And  now,  O  Lord  our  God,  that  hast  brought  thy 
people  forth  out  of  the  land  of  Egypt  with  a  mighty  hand, 
and  hast  gotten  thee  renown,  as  at  this  day ;  we  have 
sinned,  we  have  done  wickedly. 

Among  others,  the  following  points  may  be 
noticed,  as  hints  for  reflection. 

1.  The  large  proportion  of  this  part  of  Dan- 
iel's intercessions.  It  was  not  a  hasty  and 
formal  acknowledgment,  but  his  sins  and  those 
of  his  people  occupied  a  principal  share  of  his 
thoughts. 

2.  The  reiteration  of  phrases  descriptive  of 
sin,  exemplifying  the  depth  of  his  penitential 
sorrow.  Though  there  may  sometimes  exist 
a  pharisaical  expectation  of  being  heard  for 
our  "  much  speaking,"  yet  there  are  other 
occasions  when  repetitions  are  truly  expres- 
sive of  a  heart  overwhelmed  with  a  sense  of 
the  divine  glory,  and  of  personal  guilt  and 
unworthiness.  When  the  mind  is  much  af- 
fected, it  naturally  dwells  upon  an  idea  and 
repeats  it. 

3.  The  simplicity  of  the  diction.  There  are 
no  ornamented  or  rhetorical  descriptions ; 
and  in  devotion  there  should  be  nothing  either 
self-flattering,  studied,  or  to  "please  a  fellow 
creature's  ear." 

4.  The  minuteness  of  the  detail  (v.  5,  6,  10.) 
Prayer  should  be  specific  as  well  as  fervent. 
A  particular  enumeration  of  our  sins  is  provo- 


196 

cadre  of  repentance,  as  the  mention  of  mer- 
cies excites  and  renews  gratitude. 

5.  The  profound  humility  which  is  indicated 
in  the  language  of  the  confession. 

6.  The  vindication  of  God  with  regard  to  all 
his  proceedings,  and  the  spirit  of  self -reproach 
which  pervades  the  whole. 

7.  The  high  estimation  expressed  of  the  mercy 
and  forgiveness  of  God  (v.  9,)  notwithstanding 
the  punishment  inflicted,  and  during  the  con- 
tinuance of  the  national  calamities.  With 
this  is  connected  a  reference  (v.  15,)  to  the 
signal  manifestations  of  the  divine  power  and 
goodness  in  their  previous  history. — The 
third  part  of  Daniel's  prayer  is  the  petition. 

Verse  16. — O  Lord,  according  to  all  thy  righteousness,  I 
beseech  thee,  let  thine  anger  and  thy  fury  be  turned  away 
from  thy  city  Jerusalem,  thy  holy  mountain  ;  because  for 
our  sins,  and  for  the  iniquities  of  our  fathers,  Jerusalem 
and  thy  people  are  become  a  reproach  to  all  that  are 
about  us. 

17. — Now,  therefore,  O  our  God,  hear  the  prayer  of  thy 
servant,  and  his  supplications,  and  cause  thy  face  to  shine 
upon  thy  sanctuary  that  is  desolate,  for  the  Lord's  sake. 

18, — O  my  God,  incline  thine  ear,  and  hear  ;  open  thine 
eyes,  and  behold  our  desolations,  and  the  city  which  ia 
called  by  thy  name :  for  we  do  not  present  our  suppli- 
cations before  thee  for  our  righteousness,  but  for  thy  great 
mercies. 

19. — O  Lord,  hear ;  OLord,  forgive  ;  O  Lord,  hearken  and 
do  ;  defer  not,  for  thine  own  sake,  O  my  God  :  for  thy 
city  and  thy  people  are  called  by  thy  name. 


197 

Although  national  blessings  and  deliverance 
are  here  especially  solicited,  yet  it  is  only  as 
subservient  to  religion.  Daniel  adverts  indeed 
to  the  reproaches  of  their  neighbours,  the 
Edomites,  Moabites,  Philistines  and  others, 
and  to  the  desolations  they  have  suffered  ;  still 
he  was  chiefly  concerned  for  the  injury  which 
seemed  to  be  inflicted  on  religion,  and  the 
disparagement  of  the  divine  glory  which  re- 
sulted from  the  suppression  of  its  ordinances 
by  the  overthrow  of  the  holy  city.  This 
prayer,  therefore,  was  eminently  spiritual  in  its 
character  and  objects.  The  glory  of  God, 
comprehensive  indeed  of  their  good,  is  never- 
theless, the  supreme  desire — the  all-absorbing 
wish  of  the  righteous. 

The  supplications  of  this  distinguished  ser- 
vant of  God  were  also  offered  with  great  fer- 
vour and  importunity.  This  is  particularly 
exemplified  in  the  nineteenth  verse.  To  this 
important  element  of  prayer  our  attention 
particularly  is  pointed  in  the  New  Testament. 
Compare  Luke  xviii. 

'The  genuine  faith  evinced,  and  the  right  foun- 
dation upon  which  these  earnest  entreaties 
were  presented,  are  also  observable.  .  There 
is  a  most  assiduous  exclusion  of  all  self- 
righteous  principles,  and  a  distinct  and  pow- 
erful reference  to  the  infinite  compassion  and 
grace  of  God.  In  the  remarkable  conclusion 
of  the  seventeenth  verse,   "  for  the   Lord's 


198 

sake,"  reference  appears  to  be  made  to  the 
Messiah,  propitiation.  Here  alone  is  hope; 
but  it  is  all-sufficient  for  a  fallen  sinner,  a 
fallen  nation,  a  fallen  world  !  Through  the 
blood  of  Christ  all  sins  are  pardoned  ;  to  his 
atoning  sacrifice  let  all  eyes,  all  hearts,  be 
confidingly  turned.  "He  that  spared  not  his 
own  Son,  but  delivered  him  up  for  us  all,  how 
shall  he  not  with  him  also  freely  give  us  all 
things  ?" 


17* 


LECTURE    XIV. 


DANIEL  IX.  20-27. 


Verse  20. — And  while  I  was  speaking,  and  praying,  and 
confessing  my  sin  and  the  sin  of  my  people  Israel,  and 
presenting  my  supplication  before  the  Lord  my  God  for 
the  holy  mountain  of  my  God  ; 

21. — Yea,  while  I  was  speaking  in  prayer,  even  the  man 
Gabriel,  whom  I  had  seen  in  the  vision  at  the  beginning  , 
beirg  caused  to  fly  swiftly,  touched  me  about  the  time  of 
the  evening  oblation/ 

22. — And  he  informed  me,  and  talked  with  me,  and  said,  O 
Daniel,  I  am  now  come  forth  to  give  thee  skill  and  under- 
standing. 

23. — At  the  beginning  of  thy  supplications  the  command- 
ment came  forth,  and  I  am  come  to  show  thee ;  for  thou 
art  greatly  beloved  :  therefore  understand  the  matter,  and 
consider  the  vision. 

The  first  of  these  verses  furnishes  addition- 
al evidence  of  Daniel's  solicitude  for  the  or- 
dinances of  religion,  whose  interruption  con- 
stituted, in  his  view,  the  dreariest  feature  in 
the  desolations  of  Jerusalem.  He  presented 
the  most  fervent  supplications  for  "  the  holy 


200 

mountain  of  his  God  ;"  alluding  to  the  temple 
erected  on  a  rock.  The  thoughts  of  the  pious 
Jews  were  incessantly  turned  to  that  central 
spot  of  spiritual  illumination ;  but  in  the 
present  enlarged  economy  of  mercy,  Jew  and 
Gentile  are  alike  invited  to  contemplate  God 
as  in  every  place,  and  to  "worship  him  in  spirit 
and  in  truth." 

"While  he  was  speaking"  Daniel  enjoyed 
this  remarkable  manifestation.  This  affords 
great  encouragement  to  prayer  ;  for,  although 
answers  from  above  may  not  be  either  so 
instantaneous  or  so  visible,  yet  we  may  feel 
assured  of  the  divine  complacency  in  the  sup- 
plications of  his  people,and  the  certainty  of  ob- 
taining, in  times  and  modes  the  most  appropri- 
ate, the  blessings  which  are  provided  by  the 
wisdom  and  grace  of  our  heavenly  Father  for 
confiding  faith  and  importunate  prayer. 

Gabriel  had  before  been  seen  in  vision  (chapr 
viii.  16),  and  now  "flew  swiftly"  to  this  holy 
supplicant,  as  one  who  had  to  announce  a  mes- 
sage of  the  utmost  importance,  and  felt  a  deep 
interest  in  the  communication.  The  Scrip- 
tures furnish  very  striking  proofs  of  the  minis- 
trations of  angels  ;  and,  whatever  mysteries 
may  involve  the  subject,  we  may  derive  conso- 
lation from  the  fact ;  as  it  not  only  bespeaks 
the  care  of  providence  over  good  men,  but 
seems  to  furnish  a  link  of  even  present  con- 


301 

nexion  with  the  higher  order  of  beings  belong- 
ing to  the  associations  of  a  holier  world. 

"He  touched  me,"  says  Daniel,  "about  the 
time  of  the  evening  oblation"  or  three  in  the 
afternoon.  The  sacrifice  and  time  being  both 
so  distinctly  marked,  can  scarcely  fail  of  lead- 
ing our  thoughts  to  Christ,  the  one  offering  for 
sin,  and  the  concentration  of  prophetic  events 
in  his  personal  work  and  predicted  empire. 

Daniel  is  assured  by  the  heavenly  messen- 
ger "thou  art  greatly  beloved,"  for  which  rea- 
son be  was  selected  as  the  depository  of  these 
prophetic  revelations.  The  estimation  in 
which  he  was  held  by  successive  potentates, 
the  public  honors  he  received,  the  eminent 
rank  he  held,  all  fade  into  nothingness  before 
this  testimony  from  heaven — a  testimony 
founded  on  no  external  glory,  but  on  a  char- 
acter invulnerable  to  reproaches,  and  formed 
of  all  the  elements  of  pure  religion. — The  ex- 
planation of  future  events  is  now  given. 

Verse  24. — Seventy  weeks  are  determined  upon  thy  people 
and  upon  thy  holy  city,  to  finish  the  transgression,  and  to 
make  an  end  of  sins,  and  to  make  reconciliation  for  ini- 
quity, and  to  bring  in  everlasting  righteousness,  and  to 
"seal  up  the  vision  and  prophecy,  and  to  anoint  the  Most 
Holy. 

25. — Know,  therefore,  and  understand,  that  from  the  going 
forth  of  the  commandment  to  restore  and  to  build  Jeru- 
salem, uuto  the  Messiah  the  Prince,  shall  be  seven  weeks, 
and  threescore  and  two  weeks  :  the  street  shall  be  built 
again,  and  the  wall,  even  in  troublous  times. 


202 

&6. — And  after  threescore  and  two  weeks  shall  Messiah  be 
cut  off,  but  not  for  himself:  and  the  people  of  the  princa 
that  shall  come  shall  destroy  the  city  and  the  sanctuary  ; 
and  the  end  thereof  shall  be  with  a  flood,  and  unto  the 
end  of  the  war  desolations  are  determined. 

27. — And  he  shall  confirm  the  covenant  with  many  for 
one  week  ;  and  in  the  midst  of  the  week  he  shall  cause 
the  sacrifice  and  the  oblation  to  cease,  and  for  the  over- 
spreading of  abominations  he  shall  make  it  desolate,  even 
until  the  consummation,  and  that  determined  shall  be 
poured  upon  the  desolate. 

When  we  recollect  that,  in  the  former  part 
of  the  chapter,  Daniel  expressly  refers  to  the 
prophecy  of  Jeremiah,  respecting  the  termina- 
tion of  the  captivity  of  the  seventy  years,  and 
directs  his  solemn  prayer  peculiarly  to  this 
event,  it  seems  to  justify  the  conclusion,  that 
there  was  some  reference  to  this  period  of 
the  return  of  the  Jews  and  the  restoration  of 
the  temple  worship,  which  the  prophet  was 
rightly  anticipating  ;  but  it  is  as  if  the  spirit  of 
prophecy  had  said,  "while  this  period  of  the 
Babylonish  captivity  is  expiring,  learn  that 
there  is  another  number  of  seventy  which  this 
adumbrates,  and  which  marks  the  time  of  a 
more  glorious  deliverance  and  a  more  sublime 
manifestation.  It  is  the  coming  of  the  'Mes- 
siah the  prince  ;'  the  chronology  of  which 
event  is,  in  especial  favour,  granted  to  thee, 
that  by  an  antedate  the  most  clear  and  plain, 
the  faith  of  future,  ages  maybe  confirmed." 

An  intimation  is  here  given  that  after  the 
lapse  of  a  certain  period  of  prophetic  years, 


203 

a  sacrifice  should  be  offered  which  would  su- 
persede the  legal  offerings,  and,  by  atoning 
for  human  guilt,  finish  transgression  or  remove 
the  curse,  "make  an  end  o*f  sins,  "  and  accom- 
plish the  long  promised  objects  of  divine  mer- 
cy. Then  would  the  "most  Holy  be  anoint- 
ed" or  the  Messiah  dedicated  to  his  work,  and 
made  the  priest  of  his  people.  To  "seal  up 
the  vision  and  prophecy,"  signifies  to  fulfil  the 
predictions  of  former  ages,  and  confirm  them, 
by  making  the  events  correspond  with  the 
prophecies  respecting  the  Messiah. 

The  time  from  "the  going  forth  of  the  com- 
mandment to  restore  and  rebuild  Jerusalem 
to  the  Messiah,"  was  to  be  "seven  weeks  and 
sixty-two  weeks  ;"  after  which  he  was  to  be 
"cut  ol^.,,  The  question,  therefore,  respects 
the  commencement  and  termination  of  this 
period.  Four  edicts  for  the  restoration  of 
the  city  are  mentioned  in  Scripture  ;  namely, 
that  in  the  first  year  of  Cyrus  (Ezra  i.  1),  that 
in  the  secondyear  of  Darius  (Ezra  vi.  1  ;  Hag. 
j.  1),  that  in  the  seventh  of  Artaxerxes  Ezra 
vii.  7),  and  that  in  the  twentieth  year  of  the 
same  monarch  (Neh.  i.  2.)  As  the  two  for- 
mer edicts  refer  only  to  the  rebuilding  of  the 
temple,  it  has  been  thought  by  many  interpre- 
ters that  the  period  is  to  be  dated  from  the 
third,  that  is,  the  edict  in  the  seventh  year  of 
Artaxerxes,  when  the  dispersed  Jews  became 
a  body  politic  under  Ezra,  who  was  appoint- 


H 


f 


204 

ed  to  govern  according  to  the  law  of  God 
and  of  the  king.  But  as  no  allusion  is  made 
to  the  building  of  the  "walls  and  streets"  till 
the  decree  issued  in  the  twentieth  year  of  Ar- 
taxerxes,  it  is  to  the  latter  it  seems  most  pro- 
per to  refer  the  commencement  of  the  pro- 
phecy. 

The  first  division  of  the  time  is  "  seven 
weeks"  or  forty-nine  years,  in  which  the  street 
and  wall  were  to  be  built  "  in  troublous  times," 
which  corresponds  with  the  fact  of  the  viru- 
lent opposition  of  the  enemies  of  the  Jews. 
"  But  it  came  to  pass,  that  when  Sanballat,  and 
Tobiah,  and  the  Arabians,  and  the  Ammonites, 
and  the  Ashdodites,  heard  that  the  walls  of 
Jerusalem  were  made  up,  and  that  the  breaches 
began  to  be  stopped,  then  they  were  very 
wroth,  and  conspired  all  of  them  together  to 
come  and  to  fight  against  Jerusalem,  and  to 
hinder  it." 

The  second  division  is  that  of  "  sixty-two 
weeks,"  to  be  added  to  the  former,  which 
make  483  years.  As  the  twentieth  year  of 
Artaxerxes  was  B.  C,  445,  the  period  of  483 
years  would  terminate  in  the  thirty-third  year 
of  our  Saviour. 

We  are  then  informed  that  "  the  people  of 
the  Prince  shall  come  and  destroy  the  sanc- 
tuary," and  that  this  should  be  as  with  a  flood 
and  desolations  "  unto  the  end  of  the  war." 
The  destruction  of  Jerusalem,    which  was 


(vr^oJU 


205 

afterwards  accomplished  by  the  Romans,  was 
attended  with  awful  devastations  ;  when  their 
idolatrous  banners  waved  triumphantly  over 
the  hallowed  scenes  of  religion,  and  more 
than  a  million  and  a  half  of  people,  during  the 
war  and  at  its  close,  were  taken  captive,  slain, 
or  scattered  to  perish  miserably  in  the  dens 
and  caves  of  the  earth. 

To  advance  their  object  of  bringing  the 
war  with  the  Jews  to  a  successful  issue,  the 
Romans  entered  into  a  covenant  of  peace  and 
alliance  with  the  Medes,  Parthians,  Arme- 
nians, and  other  nations ;  which  appears  to 
be  signified  by  the  prediction,  "  He  the 
(prince,)  shall  confirm  the  covenant  with 
many  for  one  week,"  in  the  midst  of  which  (or 
in  the  half  part,  that  is  the  latter  half,)  the 
sacrifice  and  oblation  were  to  cease,  When 
Jerusalem  was  closely  besieged  by  Titus,  it  is 
related  by  Josephus,  that,  through  the  divi- 
sions among  the  people,  together  with  the 
want  of  time,  men,  and  animals,  the  daily 
sacrifice  ceased,  to  the  great  grief  of  the  peo- 
ple. By  the  "  overspreading  of  abomina- 
tions," is  probably  to  be  understood  the  idola- 
trous ensigns  of  the  Roman  army,  which  Titus 
brought  into  the  ruins  of  the  temple  over 
against  the  eastern  gate,  and  sacrificed  to 
them  there  ;  they  being  accounted,  according 
to  Tacitus,  the  divinities  of  the  army.  It  is 
also  [declared  that  the  desolation  should  con* 


206 


%irme  *  even  until  the  consummation"  or  the 
full  accomplishment  of  that  which  is  -deter- 
mined, which  "  shall  be  poured  upon  the 
desolate."  This  may  express  the  utter  de- 
struction of  the  city  and  Jewish  polity,  and 
the  dispersion  of  the  people  ;  but,  more  pro- 
bably, it  ought  to  be  understood  of  the  fulfil- 
ment of  the  time  allotted  to  the  Gentiles  to 
tread  down  the  holy  city,  which  connects 
this  prophecy  with  those  of  preceding  chapters 
respecting  the  fourth  monarchy.  The  word 
rendered  "  shall  be  poured,"  is  a  metaphorical 
term  borrowed  from  the  fusion  of  metals,  and 
represents  the  melancholy  state  of  this  once 
distinguished  people,  who  are  melted  down 
and  poured  out  among  all  nations,  until  the 
consummation  of  those  events  which  will  in- 
troduce the  great  crisis  of  the  world.  The 
Jews  are  so  fully  aware  of  the  character  of 
this  prophecy,  that,  to  deter  persons  from 
studying  it,  they  denounce  the  following  curse, 
14  Let  their  bones  rot  that  compute  the  times." 
The  accuracy  of  all  these  statements  is  de- 
monstrative of  the  inspiration  under  which 
thev  were  written,  while  the  immediate  hand 
of  God  in  the  punishment  of  the  Jews*  for 
their  rejection  of  the  Messiah,  is  signally  dis- 
played. It  is  a  remarkable  passage  of  Phi* 
lostratus,  wherein  he  says,  that  when  the 
neighbouring  nations  wished  to  crown  Titus 
on  account  of  his  victory,  he  declared  that  he 

18 


207 


was  unworthy  of  the  honour,  as  he  had  not 
himself  been  the  author  of  these  works,  but 
had  only  lent  his  hands  to  the  Deity,  who 
was  demonstrating  his  resentment  against  the 
Jews.     (De  Vit.  Apollon.,  lib.  6.) 

Let  the  manifestation  of  the  Son  of  God  in 
our  nature,  to  die  for  sin,  engage  our  frequent 
meditation,  and  inspire  grateful  joy.  How 
wonderfully  were  all  previous  events  guided 
to  this  issue !  The  earlier  communications 
of  divine  mercy  were  like  rills  that  watered  a 
perishing  land ;  but  on  Calvary  they  met  in 
confluent  abundance,  and  became  a  "  fountain 
for  sin  and  uncleanness."  Thither  all  may 
repair,  that,  like  the  Syrian  who  cleansed  his 
leprosy  in  Jordon,  we  may,  invited  to  this 
better  remedy  for  a  viler  disease,  "  wash  and 
be  clean." 


UBR 

HIV} 


LECTURE  XV. 


DANIEL  X. 


Verso  1. — In  the  third  year  of  Cyrus  king  of  Persia  a  thing 
was  revealed  unto  Daniel,  whose  name  was  called  Belte- 
shazzar;  and  the  thing  was  true,  but  the  time  appointed 
was  long ;  and  ho  understood  the  thing,  and  had  under- 
standing of  the  vision. 

2. — In  those  days  I  Daniel  was  mourning  three  full  weeks. 

3. — I  ate  no  pleasant  bread,  neither  came  flesh  nor  wine  in 
my  mouth,  neither  did  I  anoint  myself  at  all,  till  three 
whole  weeks  were  fulfilled. 

The  revelation  made  at  this  time  to  Daniel 
is  emphatically  marked  as  "  true,"  that  the 
faith  of  the  church  might  not  be  shaken  by 
those  apparently  contravening  events  or  mys- 
terious occurrences  which  might  arise  to 
confound  human  calculation  during  the  long 
succession  of  ages  contemplated  in  the  pre- 
diction. "  The  time"  was  "  appointed"  by  him 
who  sits  supreme  upon  the  universe,  an<J 
whose  determinations  could  not  be  frustrated 


20S 


by  the  confusion  of  human  affairs  or  the  com- 
bination of  evil  spirits ;  and,  though  the  period 
in  question  would  be  "  long"  or  distantr 
nothing  could  prevent  its  accomplishment. 
Those  doubts  and  fears  therefore  which  we 
are  apt  to  indulge,  in  relation  to  personal 
changes  or  public  vicissitudes,  are  unreasona- 
ble, and  ought  to  be  dismissed. 

The  prophets  did  not  always  comprehend 
their  own  predictions,  but,  in  the  present  in- 
stance, Daniel  was  permitted  to  have  u  under- 
standing of  the  vision."  Futurity,  so  far  as 
regards  our  individual  interests,  is  wisely 
concealed  from  us,  lest  by  producing  despon- 
dency or  undue  elation  we  should  be  unfitted 
for  present  duty  ;  but  the  broad  outline  and 
sometimes  the  characteristic  events  of  history 
are  given  by  anticipation,  at  once  to  signalize 
individuals  by  special  favour,  to  afford  a 
ground  of  consolation  or  a  subject  of  inquiry 
to  the  suffering  church,  and  to  supply  incon- 
testable evidence  of  the  truth  of  inspiration. 

Daniel  states  that  he  mourned  and  lived 
abstemiously  during  three  full  weeks.  This 
appears  to  have  been  a  season  of  voluntary 
humiliation,  for  which  his  sensitive  piety 
would  perceive  various  reasons ;  as  his  per- 
sonal transgressions,  the  opposition  expe- 
rienced in  the  rebuilding  of  the  city  and  temple, 
the  reluctance  of  many  of  the  Jews  to  return 
to  Jerusalem  and  co-operate  in  the  work,  and 


210 

the  predicted  conduct  of  his  nation  when 
Messiah  should  be  "  cut  off."  A  mind  under 
the  prevalent  influence  of  spiritual  sentiments, 
will  always  find  ample  occasions  of  secret  and 
solemn-self  abasement.  Although  the  present 
economy  of  mercy  might  seem  to  exempt 
Christians  from  the  necessity  of  special  fast- 
ing and  prayer,  which  less  joyous  circumstan- 
ces might  generally  require,  yet  these  were  evi- 
dently resorted  to  in  primitive  times  as  they 
are  recognized  in  the  New  Testament,  and 
have  ever  since  been  the  approved  practice  of 
the  most  devoted  servants  of  Christ. 

Among  the  Jews  there  appear  to  have  been 
two  kinds  of  fasting,  namely,  a  total  and  a  par- 
tial abstinence  from  food,  or  food  of  a  supe- 
rior quality.  They  never  anointed  themselves, 
according  to  the  eastern  custom,  in  seasons  of 
mourning  ;  and  in  the  Mischna  (Cod.  Joma,  c. 
7)  there  is  a  precopt  to  this  purpose,  where 
on  the  day  of  expiation  they  are  interdicted 
meat  and  drink,  washing  and  anointing. 

4. — And  in  the  four  and  twentieth  day  of  the  first  month, 
as  I  was  by  the  side  of  the  great  river,  which  is  Hiddekel ; 

5. — Then  I  lifted  up  mine  eyes,  and  looked,  and  behold  a 
certain  man  clothed  in  linen,  whose  loins  were  girded  with 
fine  gold  of  Uphaz  : 

6. — His  body  also  was  like  the  beryl,  and  his  face  as  the 
appearance  of  lightning,  and  his  eyes  as  lamps  of  fire,  and 
his  arms  nnd  his  feet  like  in  color  to  polished  brass,  and 
the  voice  of  his  words  like  the  voice  of  a  multitude. 

7. — And  I  Daniel  alo:;e  saw  the  vision  ;  for  the  men  that 

18* 


211 


were  with  me  saw  not  the  vision,  but  a  great  quaking  feii 

upon  them,  so  that  they  fled  to  hide  themselves. 
3. — Therefore  I  was  left  alone,  and  saw  this  great  visionr 

and  there  remained  no  strength  in  me  ;  for  my  comeliness 

was   turned   in   me  into  corruption,   and   I  retained  no 

strength. 
9. — Yet  heard  I  the  voice  of  his  words :  and  when  I  heard 

the  voice  of  his  words,  then  was  I  in  a  deep  sleep  on  my 

face,  and  my  face  toward  the  ground. 

The  river  Hiddekel  is  the   same  which  the 
Persians  call  the  Tigris,  and  for  a  similar  rea- 
son ;  the  signification    of  both  words  in  their 
respective  languages  referring  to  the  swiftness 
of  its  flow.     The  Euphrates  and  Tigris  both 
passed  through  Media  into  Mesopotamia,  and 
probably   the  prophet  was  placed  near  their 
junction,  which  was  about  Seleucia  and  Ctesi- 
phon.     A   man  is  seen    "clothed    in  linen," 
which  is  the  official  habit  of  a  priest,  and  his 
"loins  were  girded  with  fine  gold,"  for  the 
priests  wore  the  girdle  of  the  ephod    made  of 
gold,  blue,  purple,  and  fine  twined  linen  (Exod, 
xxviii.  8).     His  body,    or  the  uncovered  part 
of  it,  resembled  the  colour  of  the  precious 
stone  called  beryl,  which  was  azure.    His  face 
had  "the  appearance  of  lightning,"  bright  and 
awful,  with  "eyes  as  lamps  of  fire,"  expressive 
of  omnicient  penetration  ;   his  arms  and  feet 
"like  polished  brass"  denote  strength  and  glo- 
rious firmness  of  purpose ;  and  "the  voice  of 
his  words  like  the  voice  of  a  multitude,"  sig- 
nifying the    rich    and    copious    variety,   as 


212 

well  as  impressive  force  of  his  communica- 
tions. The  similarity  of  this  description  to 
that  which  is  contained  in  the  Apocalyptic 
vision  of  John,  must  at  once  strike  the  mind  of 
every  reader  of  Scripture,  and  lead  him  to 
think  of  him  whose  glory  and  whose  grace  were 
displayed  to  his  banished  servant  in  Patmos 
in  attractive  combination.     Rev.  i.  14, 15. 

The  men  that  were  with  Daniel  did  not  see 
the  vision,  but  fled  at  the  first  sight  of  the 
splendor  and  the  sound  of  the  mighty  voice , 
— These  were  probably  the  servants  of  the 
prophet,  as  he  lived  with  distinction  at  the  Per- 
sian court.  Thus  the  young  man  who  attend- 
ed on  Elisha  saw  not  the  chariots  and  horses 
of  fire  (2  Kings  vi.  17),  and  those  who  accom- 
panied Paul  were  equally  appalled  and  over- 
whelmed (  Acts  ix.  7).  How  awful  is  religion 
to  an  unholy  mind,  and  how  slow  are  men  to 
be  reconciled  not  only  to  the  more  stupendous 
displays  of  divine  majesty  and  authority,  but 
even  to  his  most  gracious  manifestations  in 
Christ.  Hence  his  ministerial  ambassadors 
have  continual  occasion  to  urge  the  important 
plea — "be  ye  reconciled  to  God." 

Thus  was  he  "left  alone,"  and  the  appear- 
ance of  this  "great  vision,"  as  he  terms  it,  over- 
powered for  a  time  his  senses  and  exhausted 
his  strength.  The  voice,  however,  was  heard 
while  he  lay  as  in  a  sleep  or  swoon  upon  the 
ground,  into  which  it  should  seem  he  sunk  un- 


213 

der  the  powerful  and  commingled  emotions 
of  awe,  love,  and  joy.  The  patriarch's  lan- 
guage appears  adapted  to  this  occasion, 
and  might  be  supposed  to  express  his  feelings. 
"  How  dreadful  is  this  place !  Surely  it  is 
none  other  than  the  house  of  God,  and  the 
very  gate  of  heaven  !"  There  is  a  vision,  how- 
ever, of  the  Son  of  God,  which  will  be  exhib- 
ited beyond  these  regions  of  sin  and  mortality, 
and  which  redeemed  souls  in  a  more  purified 
and  prepared  condition  of  existence,  will  not 
only  be  able  to  sustain  in  all  its  intensity,  but 
realize  as  constituting  the  perfection  of  their 
immortal  blessedness. 

10. —  And,  behold)  an  hand  touched  me,  which  set  me  upon 
my  knees  and  upon  the  palms  of  my  hands. 

1 1. — And  he  said  unto  me,  O  Daniel,  a  man  greatly  beloved, 
understand  the  words  that  I  speak  unto  thee,  and  stun  i 
upright :  l>>r  unto  thee  am  I  now  sent.  And  when  he  had 
spoken  this  word  uuto  me,  I  stood  trembling. 

12. — Then  said  he  unto  me,  Fear  not,  Daniel :  for  from  tho 
first  day  (hat  thou  didst  set  thine  heart  to  understand,  and 
to  chasten  thyself  before  thy  God,  thy  words  were  heard, 
and  I  am  come  for  thy  words. 

Daniel,  it  appears,  was  first  raised  from  his 
prostrate  position  to  his  knees  by  the  touch 
of  a  celestial  messenger,  and  then  empower- 
ed as  directed  to  stand  upright,  though  trem- 
bling with  astonishment  and  reverence  not  un- 
mingled  with  apprehension.  From  the  cir- 
cumstances we  should  conclude  that  it  was 
the  glory  of  the  Shekinah    which  was  here 


214 


displayed,  and  that  attendant  angels  by  divine 
command  engaged  in  the  ministrations  requi- 
red. As  Gabriel  touched  the  prophet  on  a 
former  occasion  (ch.  ix.  21),  and  with  a  sim- 
ilar assurance  (v.  23)  of  his  being  "greatly 
beloved,"  it  has  been  supposed  that  the  same 
angel  appeared  to  him  in  this  manner.  It  was 
a  cheering  intimation  that  he  was  heard  from 
the  first  day  when  he  devoted  himself  to  sa- 
cred study  and  humiliation  ;  and  his  conduct 
furnishes  an  example  worthy  of  imitation,  of 
diligent  inquiry  into  the  oracles  of  God  and 
the  mind  of  the  Spirit.  There  is  no  part  of 
Scripture  which  does  not  deserve  and  demand 
investigation,  and  he  who  dictated  these  pa- 
ges will,  if  we  seek  his  illuminations,  guide 
us  into  the  knowledge  of  their  contents. 

When  the  angel  says,  "understand  the  words 
that  I  speak  unto  thee,"  it  implies  that  they 
would  not  at  first  be  obvious,  but,  like  all  im- 
portant, and  especially  all  figurative,  commu- 
nications respecting  futurity  and  the  govern- 
ment of  God,  would  demand  patient,  serious, 
and  persevering  research.  VVe  ought  not  as- 
suredly to  rest  contented  with  a  general  or 
superficial  acquaintance  with  Scripture,  but 
feel  it  an  incumbent  duty  to  dig  deep  into  the 
mines  of  revelation,  and  we  shall  certainly  be 
repaid  with  the  rich  and  abundant  ores  of 
heavenly  wisdom.  Let  us  remember  that  the 
profoundest  humility  accompanied,  in  the  case 


215 

of  Daniel,  the  most  anxious  investigation,  for 
he  "set  his  heart  to  understand,"  and  at  the 
same  time  "chastened  himself  before  God  ;" 
and  let  us  also  remember  that  it  is  in  immedi- 
ate connexion  with  this  devout  and  inquiring 
spirit  that  he  is  called  "greatly  beloved." 

Having  stated  his  commission  to  visit  Dan- 
iel, the  angel  thus  proceeds — 

13. — But  the  prince  of  the  kingdom  of  Persia  withstood  me 
one  and  twenty  days  :  but  lo,  Michael,  one  of  the  chief 
princes,  came  to  help  me  ;  and  I  remained  there  with  the 
kings  of  Persia. 

Satan,  the  prince  or  "God  of  this  world,"  by 
himself  or  one  of  his  chief  agents  employed 
his  machinations  to  instigate  Cambyses  and 
the  court  of  Persia  to  hostilities  against  the 
Jews,  while  the  angelic  spirit,  to  whom  this 
ministration  was  entrusted,  employed  his 
efforts  to  influence  the  king  and  his  nobles  in 
their  favour.  Contests  of  this  nature  are  men- 
tioned in  other  places.  Compare  Zech.  iii.  1 
— 3,  Jude  ix.  Rev.  xii.  7,  8.  The  opposition 
in  question  lasted  twenty-one  days,  during 
which  time  Daniel  was  engaged  in  fasting  and 
prayer.  The  angel  who  addressed  the  pro- 
phet, intimates  that  he  was  assisted  by  one,  na- 
med Michael,  of  a  superior  order.  He  is  call- 
ed one,  or,  as  has  been  rendered,  the  first  of 
the  "chief  princes." 

14. — Now  I  am  come  to  make  thee  understand  what  shall 
befal  thy  people  in  the  latter  days ;  for  yet  the  vision  it 
for  many  days. 


216 


By  the  "latter  days"  and  the  reference  or 
the  vision  to  "days,"  or  time  to  come,  our 
views  are  naturally  conducted  through  the  per- 
spective of  revolving  ages,  all  the  events  of 
which  till  the  great  consummation  must  be 
contemplated  with  reference  to  the  Jewish  na- 
tion, or  "Daniel's  people,"  whose  affairs  form 
the  centre  of  the  chief  transactions  of  this  low- 
er world. 

In  the  Syriac  it  is  "even  to  the  end  of  the 
days"  or  the  end  of  time.  In  the  Greek  and 
Vulgate  "for  days."  The  word  "many"  is  im- 
properly introduced  into  the  English  trans- 
lation. 

15. — And  when  he  had  spoken  such  words  unto  me,  I  set  my 
face  toward  the  ground,  and  I  became  dumb. 

The  prophet  was  so  impressed  by  the  com- 
munication that  he  represents  himself  as  fix- 
ing his  eyes  upon  the  ground,  like  a  person 
thunder-struck,  and  found  himself  for  a  time 
unable  to  utter  a  word.  Profound  awe  and 
"godly  fear"become  us  while  receiving  through 
the  medium  of  Scripture  the  revelations  ^of 
heaven  ;  and  yet  with  what  surprising  and 
criminal  indifference  are  these  glorious  reve- 
lations frequently  treated  !  Persons  may  in- 
deed imagine  that  greater  effects  would  be 
produced  upon  their  minds  were  some  angelic 
messenger  to  be  sent  to  them,  or  some  visi- 
ble symbols  of  the  present  Deity  exhibited  ; 
but  whatever  temporary  impression  might  be 


21? 

made  on  those  who  are  habitually  disregardfui 
of  divine  instructions  andappeals,  there  can 
be  no  reason  to  presume  that  it  would  either 
be  permanent  or  beneficial  ; — "Nay,  if  one 
went  unto  them  from  the  dead  they  would  not 
repent." 

16. — And,  behold,  one  iiko  the  similitude  of  the  sons  of  men 
touched  my  lips  :  then  I  opened  my  mouth,  and  spake, 
and  said  u;;to  him  that  stood  before  me,  O  my  lord,  by  the 
vision  my  sorrows  are  turned  apon  me,  and  I  have  retained 
no  strength.  * 

17. — For  how  can  the  servant  of  this  my  lord  talk  with  this 
my  lord  ?  for  as  for  me,  straightway  there  remained  no 
strength  in  me,  neither  is  there  breath  left  in  me. 

By  the  touch  of  the  celestial  visitant  he  was 
again  roused  to  the  use  of  speech,  when  hav* 
ing  first  referred  to  his  deep  and  exhausting 
emotions,  he  inquires,  "  how  can  the  servant 
of  this  my  lord  talk  with  this  my  lord  ?"  Dan- 
iel speaks  of  himself  as  the  servant  of  the  an- 
gel who  had  touched  him,  according  to  the 
usual  expression  of  respect,  and  intimates  hi*? 
conscious  incapacity  of  holding  converse  with 
that  uncreated  spirit,  the  form  of  the  Son  of 
God,  who  appeared  in  the  official  vestment  of 
the  priesthood.  Self-abasement  is  a  con- 
spicuous feature  in  the  character  of  Daniel, 
and  in  fact  eminently  prepares  the  saint  for 
an  intercourse  with  the  Divine  Lord,  from 
which,  nevertheless,  he  almost  feels  himself 
ready  to  shrink  under  an  overwhelming  sense 
of  his  greatness  and  glory. 


218 


18. — Then  there  came  again  and  touched  me  one  like  the 
appearance  of  a  man,  and  he  strengthened  me. 

19. — And  said,  0  man  greatly  beloved,  fear  not ;  peace  be 
unto  thee,  be  strong,  yea,  be  strong.  And  when  he  had 
spoken  unto  me,  I  was  strengthened,  and  said,  Let  my 
lord  speak,  for  thou  hast  strengthened  me. 

20. — Then  said  he,  Knowest  thou  wherefore  I  come  unto 
thee?  and  now  will  I  return  to  fight  with  the  prince  of 
Persia  ;  and  when  I  am  gone  forth,  lo,  the  prince  of  Gre- 
cia  shall  come. 

21. — But  I  will  shew  thee  that  which  is  noted  in  the  scrip- 
ture of  truth  ;  and  there  is  none  that  holdeth  with  me  in 
these  things,  but  Michael  your  prince. 

The  former  angel  having  again  addressed 
him,  intimates  that  he  should  return  to  the  con- 
test with  the  prince  of  Persia,  whom  Satan  was 
instigating  against  the  church  ;  after  which  pe- 
riod it  is  predicted  that  "the  prince  of  Grecia 
shall  come,"  or  the  Macedonian  empire  in 
Alexander,  under  whose  successors,  especially 
Antiochus,  great  opposition  would  be  excited 
against  the  church  of  God.  The  angel  pro- 
mised to  communicate  more  fully  the  pur- 
poses of  heaven  as  "noted  in  the  Scripture  of 
truth."  Upon  this  Lowth  justly  remarks, 
"God's  decrees  are  spoken  of  as  if  they  were 
committed  to  writing  and  registered  in  a 
book."  Michael  is  said  to  "hold  with"  or  co- 
operate with  the  other  angel,  in  the  conduct 
of  these  affairs  which  would  be  ultimately 
more  advantageous  to  the  Jews. 

That  Daniel  should  have  been  addressed  a 
third  time  as  a  person  "greatly  beloved"  was 

19 


219 


an  extraordinary  honour  which  this  eminent 
and  aged  saint  well  knew  how  to  appreciate. 
The  infirmities  of  decaying  nature  evidently 
blended  their  influence  with  the  emotions  of  a 
self-abasing  piety,  and  these  were  tenderly 
compassionated  by  the  ministering  angel  who 
was  directed  to  employ  the  words  of  kindness 
and  encouragement.  How  often  is  our  ex- 
tremity of  mental  feeling  or  corporeal  suffer- 
ing God's  opportunity  of  gracious  manifesta- 
tion !  He  will  not  permit  us  to  be  tried  be- 
yond what  we  are  able  to  bear,  and  he  knows 
the  precise  moment  when  it  is  most  appropri- 
ate and  most  beneficial  to  impart  consolation. 
"Fear  not" — is  language  which  breathes  from 
the  heart  of  affection,  bespeaking  an  ever- 
watchful  care  and  an  ever-present  aid.  The 
ear  of  faith  recognizes  the  cheering  accents 
as  proceeding  from  her  beloved  Lord,  "the 
angel  of  the  covenant,"  amidst  the  prostrations 
of  penitence,  the  contumelious  reproaches  and 
fierce  oppositions  of  a  hostile  world,  the  per- 
plexing movements  of  a  mysterious  provi- 
dence, the  painful  conflicts  of  severe  and  mani- 
fold temptations,  the  accumulating  imbecilities 
of  advancing  age,  and  the  deathful  sinkings 
.of  dissolving  humanity. 


LECTURE  XVI. 


DANIEL  XI.     1—30. 


Verse  1. — Also  I  in  the  first  year  of  Darius  the  Mede,  even 
I,  stood  to  confirm  and  to  strengthen  him. 

This  appears  to  be  a  continuation  of  the  an- 
gel's address  to  Daniel,  in  which  he  intimates 
the  further  proceedings  of  the  celestial  mes- 
sengers in  encouraging  the  favourable  disposi- 
tions of  Darius  towards  the  Jews.  Some,  from 
a  slight  variation  in  the  manuscripts,  and  con- 
siderable differences  in  the  versions,  think  it 
might  refer  to  the  prophet,  and  the  words  be 
rendered  "I  stood  to  strengthen  thee  ;"  but 
the  former  exhibits  an  adequate  sense,  and  is 
confirmed  by  the  mark  of  transition  now,  at 
the  commencement  of  the  following  verse. 

Verse  2. — And  now  will  I  show  thee  the  truth.  Behold, 
there  shall  stand  up  yet  three  kings  in  Persia ;  and  the 
fourth  shall  be  far  richer  than  they  all :  and  by  his  strength 
through  his  riehes  he  shall  stir  up  all  against  the  realm  of 
Grecia. 


221 


3. — And  a  mighty  king  shall  stand  up,  that  shall  rule  with 
great  dominion,  and  do  according  to  his  will. 

4. — And  when  he  shall  stand  up,  his  kingdom  shall  be  bro- 
ken, and  shall  be  divided  toward  the  four  winds  of  heaven  ; 
and  not  to  his  posterity,  nor  according  10  his  dominion  which 
he  ruled  :  for  his  kingdom  shall  be  plucked  up,  even  for 
others  beside  those. 

This  prophecy  may  be  regarded  as  a  histor- 
ical explanation  of  the  former,  respecting  the 
ram  and  the  he-goat,  and  reveals  the  succes- 
sion of  the  Persian  and  Grecian  empires.  The 
repetition  of  the  same  events  indifferent  modes 
of  representation  materially  assists  us  in  their 
verification,  and  furnishes  an  opportunity  of 
introducing  other  collateral  and  confirmatory 
circumstances.  Canbyses,  Smerdisthe  Magian, 
and  Darius  Hystaspis,  appear  to  be  the 
three  successive  occupants  of  the  Persian 
throne  intended.  The  fourth  was  Xerxes,  the 
son  of  this  Darius,  who  collected  immense 
treasures,  and  excited  his  subjects  and  allies 
to  invade  Greece  ;  against  which  he  proceeded 
with  an  army  of  1,700,000  men,  collected  from 
forty  nations  distinctly  named  by  Herodotus, 
and  constituting  with  their  attendants  at  least 
five  millions  of  people.  The  fleet  from  Asia 
amounted  to  1200  ships.  This  prodigious  ar- 
mament suffered  a  signal  defeat  and  disper- 
sion ;  and  its  infatuated  leader,  who  had  vain- 
ly boasted  that  he  would  cast  mount  Athos 
into  the  sea,  and  who  absurdly  lashed  the 
Hellespont,  as  if  he   were   ruler  of  the  earth 


222 

and  ocean,  was  murdered  by  Artabanus,  the 
captain  of  his  guards. 

Passing  over  the  history  of  the  intermediate 
kings,  and  distinguishing  only  the  change  of 
dynasty  and  empire,  the  spirit  of  prophecy 
represents  the  result  of  the  wars  between  Per- 
sia and  Greece,  in  Alexander's  conquest  of 
Persia.  He  was  the  mighty  king  who  ruled 
with  extensive  dominion  and  despotic  influ- 
ence. His  kingdom,  however,  was  "plucked 
up"  for  the  advantage  of  others,  and  not  of  his 
own  family.  Treachery  and  murder  consign- 
ed them  to  premature  oblivion,  and  the  king- 
doms of  Syria,  Egypt,  Thrace,  and  Macedon, 
became  four  distinct  sovereignties  under  Se- 
leucus,  Ptolemy,  Lysimachus,  and  Cassander. 

Verso  5. — And  the  king  of  the  south  shall  be  strong,  and  one 
of  his  princes ;  and  he  shall  be  strong  above  him,  and 
have  dominion;   his  dominion  shall  be  a  great  dominion. 

As  it  was  the  purpose  of  the  angel  to  show 
to  Daniel  what  should  happen  to  his  people, 
the  Jews,  in  the  latter  days,  the  history  of  the 
kingdoms  of  Macedon  and  Thrace  is  omitted, 
and  that  of  the  kingdoms  of  Syria  and  Egypt, 
pointed  out  as  north  and  south,  from  their  rel- 
ative localities  to  Judea,  is  given,  because  of 
the  affairs  of  those  nations  being  connected 
with  the  interests  of  that  distinguished  people. 
"Causes  which  are  apparently  the  slightest,  are 
sometimes  productive  of  the  most  momentous 

19* 


223 

events  ;  and  the  fate  of  empires  is  often  de- 
pendent on  the  private  history  of  kings.  And 
the  circumstantiality  with  which  the  anticipa- 
ted history  of  the  successive  kings  of  the 
south  and  of  the  north,  or  of  Egypt  and  Syria, 
is  narrated  by  the  prophet,  and  every  promi- 
nent event  traced  to  its  source,  gives  palpable 
illustration  that,  in  the  sight  of  the  Eternal, 
there  is  no  darkness  in  the  most  distant  ages, 
and  no  secret  in  all  the  hearts  of  the  children 
of  men." — (Keith.) 

Egypt  was  south  of  Syria,  and  its  King, 
that  is,  the  rounder  of  tiie  dynasty,  Ptolemy 
Lagus,  appears  to  be  in  the  eye  of  prophecy. 
Ii  as  the  first  to  reduce  Judea,  and  extend- 
ed his  conquests  over  the  coast  of  Phoenicia 
and  the  greater  part  of  Syria  :  thus  he  was 
"strong."  But  one  of  his  (Alexander's)  princes 
was  "strong  above  him";  lor  Seleucus  Nicator, 
after  various  conquests,  seated  himself  on  the 
throne  of  Syria,  and,  with  the  exception  of 
Egypt,  stretched  his  dominion,  "a  great  do- 
minion," over  all  the  countries  which  were 
subjugated  by  Alexander.  Tims  in  him  and 
his  successors  "the  king  of  the  north"  may 
be  recognized. 

Verse  6. — And  in  the  end  of  years  they  shall  join  them- 
selves together  ;  for  the  king's  daughter  of  the  south  shall 
come  to  the  king  of  the  north  to  make  an  agreement : 
but  she  shall  not  retain  ihe  power  of  the  arm;  neither 
shall  he  stand,  nor  his  arm:  but  she  shall  be  given  up, 
and  they  that  brought  her,  and  he  that  begat  her,  and  he 
that  strengthened  her  in  these  times. 


224 


Antiochus  Soter  was  the  son  and  successor 
of  Seleucus,  and  was  succeeded  by  Antiochus 
Theos.     Ptolemy  Philadelphus,  or  the  second 
of  the  Ptolemies,  (whose  reign  was  signalized 
by  the  production  of  the  Greek  or  Septuagint 
version  of  the  Old  Testament,  B.  C.  273), 
occupied  the  rival  throne  of  Egypt,  and  for  a 
long  period  war  was  carried  on  between  them, 
till  "in  the  end  of  the  years"  they  united. — 
The  Syriac  monarch,  having  divorced  his  wife, 
married  Berenice,  the  daughter  of  Ptolemy — 
an  event  celebrated  with  great  pomp,  and  pre- 
sumed to  lay  the  basis  of  a  permanent  con- 
nexion of  interests.    The  remaining  statement 
in  this  verse,  however,  was  verified  in  the  fact 
that  the  king  of  Egypt's  daughter  was  divor- 
ced in  her  turn,  and  the  former  queen  of  Anti- 
ochus recalled.     She,  however,  from  distrust 
and  ambition,  caused  her  husband  to  be  poi- 
soned, her  son  to  be  elevated  to  the  throne, 
and  Berenice  and  her  son,  with  all  her  parti- 
zans,  to  be  slain.     "They  that  brought  her," 
her  Egyptian  attendants   and  her  son,  were 
also   killed,  and  Ptolemy  Philadelphus,  who 
was  greatly  attached  to  her,  and  had  "strength- 
ened her  in  those  times,"  died. 

Verse  7. — But  out  of  a  branch  of  her  roots  shall  one  stand 
up  in  his  estate,  which  shall  come  with  an  army,  and  shall 
( nter  into  the  fortress  of  the  king  of  the  north,  and  shall 
deal  against  them,  and  shall  prevail : 

$. — And  shall  also  carry  captives  into  Egypt  their  gods, 
with  their  princ  s,  and  with  their  precious  vessels  of  sil- 


225 

ver  and  of  gold;  and  he  shall  continue  more  years  than 
the  king  of  the  north. 
9. — So  the  king  of  the  south  shall  come  into  his  kingdom, 
and  shall  return  into  his  own  land. 

The  ancestry  of  Berenice  is  called  "her 
roots,"  Ptolemy  Philadelphia,  her  father,  was 
a  "branch,"  and  Ptolemy  Euergetes,  her  bro- 
ther, who  succeeded  her  father  in  the  kingdom, 
was  "out  of"  this  branch.  He  came  with 
an  army  to  avenge  his  sister's  death,  and  en- 
tering easily  into  the  strongest  fortresses  of 
the  kingdom,  prevailed  against  Seleucus  Cal- 
linicus.  Pie  took  many  captives  and  immense 
spoil,  as  it  is  predicted.  Their  "goda"  are 
particularly  specified  ;  and  history  records 
that  he  took  away  2500  of  these  idols,  many 
of  which  Cambyses  had  formerly  transported 
into  Egypt ;  for  which  exploit  his  title  of 
Euergetes  (the  well-doer)  was  conferred.  He 
survived  Callinicus  several  years,  and  retained 
an  unmolested  dominion.  Josephus  relates 
that,  after  Ptolemy  had  obtained  all  Syria,  he 
came  to  Jerusalem,  and  there  offered  sacrifices 
to  God,  and  dedicated  presents  suitable  to  his 
victory.  For  this  reason  probably  he  is  no- 
ticed in  this  prophetic  history,  the  history  of 
the  Jews  being  interwoven  with  the  narrative. 

Verse  10. — But  his  sons  shall  be  stirred  up,  and  shall  assem- 
ble a  multitude  of  great  forces;  and  one  shall  certainly 
come,  and  overflow,  and  pass  through  :  then  shall  he  re- 
/  turn,  and  be  stirred  up,  even  to  his  fortress. 


226 


The  sons  of  Seleucus  Callinicus,  the  king 
of  the  north,  were  Ceraunus  and  Antiochus 
the  Great,  both  of  whom  waged  war  to  reco- 
ver their  paternal  territories  from  Ptolemy. — 
The  former  was  poisoned  and  accomplished 
nothing ;  but  Antiochus  overran  Coelo-Syria 
and  the  dominions  of  the  Egyptian  monarch, 
the  son  of  Euergetes,  and  meditated  the  inva- 
sion of  that  kingdom.  He,  however,  accept- 
ed a  truce  for  four  months  and  "returned" ; 
but  was  "stirred  up"  to  prepare  for  war  during 
the  negotiations,  which  gave  little  promise  of 
peace,  and  again  advanced  towards  Egypt,  re- 
covering the  dominions  that  had  been  lost. 

Verse  11. — And  the  king  of  the  south  shall  be  moved  with 
choler,  and  shall  come  forth  and  fight  with  him,  even  with 
the  king  of  the  north:  and  he  shall  set  forth  a  great  mul- 
titude ;  but  the  multitude  shall  be  given  into  his  hand. 

12. — And  when  lie  hath  taken  away  the  multitude,  his  heart 
shall  be  lifted  up  ;  and  he  shall  cast  down  many  ten  thou- 
sands;  but  he  shall  not> be  strengthened  by  it. 

Ptolemy  became  now  exceedingly  exasper- 
ated, and  opposed  him  with  an  army  of  75,000 
horse  and  foot,  with  seventy  elephants,  not  far 
from  Gaza.  Ptolemy  was  successful  and  re- 
obtained  Palestine,  while  Antiodhus,  with  his 
shattered  forces,  was  compelled  to  sue  for 
peace.  His  heart  was  "lifted  up,"  or  .elated 
with  his  triumph.  He  received  thte  submission 
of  Syria,  entered  Jerusalem,  and  was  so  en- 
venomed against  the  Jews,  that  he  destroyed 


\  ' 


227 

forty,  or  as  some  affirm  50,000,  and  could 
scarcely  be  restrained  from  entering  the  holy 
of  holies. 

Verse  13. — For  the  king  of  the  north  shall  return,  and  shall 
set  forth  a  multitude  greater  than  the  former,  and  shall 
certainly  come  after  certain  years  with  a  great  army  and 
with  much  riches. 

14. — And  in  those  times  there  shall  many  stand  up  against 
the  king  of  the  south  :  also  the  robbers  of  thy  people  shall 
exalt  themselves  to  establish  the  vision  ;  but  they  shall 
fall. 

15. — So  the  king  of  the  north  shall  come,  and  cast  up  a 
mount,  and  take  the  most  fenced  cities  :  and  the  arms  of 
the  south  shall  not  withstand,  neither  his  chosen  people, 
neither  shall  there  be  any  strength  to  withstand. 

16. — But  he  that  cometh  against  him  shall  do  according  to 
his  own  will,  and  none  shall  stand  before  him :  and  he 
shall  stand  in  the  glorious  land,  which  by  his  hand  shall 
be  consumed. 

After  the  lapse  of  fourteen  years,  Antiochus 
raised  a  larger  army  than  before,  and  having 
gained  over  the  king  of  Macedon,  attacked 
Egypt.  The  juncture  was  favorable  to  his 
efforts,  as  Ptolemy  Philopater  being  dead,  was 
succeeded  by  his  infant  son.  Several  of  the 
tributary  provinces  revolted,  and  the  Jews,  the 
revolters  (called  robbers)  who  had  been  sub- 
ject to  the  Ptolemies  during  two  reigns,  "ex- 
alted themselves  to  establish  the  vision,"  or 
contribute  to  its  accomplishment :  but  they 
fell j  being  subdued  by  the  forces  of  Ptolemy 
in  the  absence  of  Antiochus,  who  had  with- 
drawn his  army  to  Asia  Minor,  after  the  sub- 


228 


mission  of  Syria.  He  however  returned,  as 
the  prophecy  intimates,  defeated  the  Egyp- 
tians, and  took  Sidon,  a  strongly  fortified 
place,  and  another  of  "the  most  fenced  cities," 
till  all  Syria  was  reduced.  Resistance  proved 
ineffectual — nothing  could  "stand  before  him," 
and  he  established  himself  in  Jiidea,  "the  glo- 
rious land,"  the  land  of  the  chosen  people  of 
God,  the  scene  of  special  divine  manifesta- 
tions. One  might  be  tempted  to  suppose  that 
providence  would  have  defended  such  a  coun- 
try from  these  incursions  and  desolations ; 
"  the  thoughts  of  God,  however,  are  not  our 
thoughts  ;"  but  while  he  inflicts  temporal  af- 
flictions and  punishments,  he  does  not  with- 
hold his  pardoning  mercy. 

Verse  17. — He  shall  also  set  his  face  to  enter  with  the 
strength  of  his  whole  kingdom,  and  upright  ones  with 
him:  thus  shall  he  do :  and  he  shall  give  him  the  daugh- 
ter of  women,  corrupting  her:  but  she  shall  not  stand  on 
his  side,  neither  be  for  him. 

The  Jews  received  Antiochus  willingly,  and 
Josephus  informs  us  that  he  made  a  decree  by 
which  they  were  permitted  to  live  according 
to  their  own  ntes  and  laws,  and  to  enjoy  ma- 
ny immunities.  They  assisted  him  to  obtain 
possession  of  Egypt  when  he  "  set  his  face  to 
enter  with  the  strength  of  his  kingdom  ;"  and 
he  attempted  to  circumvent  Ptolemy  by  pro- 
posing to  give  him  Cleopatra,  his  daughter,  in 
marriage  ;  but  the  object  failed  in  consequence 


229 

of  this  celebrated  "  daughter  of  women"  ad- 
hering to  the  interests  of  her  husband  against 
her  father,  and  she  even  congratulated  the  Ro- 
man senate  upon  his  defeat,  soliciting  their 
protection  against  him. 

Verse  18. — After  this  shall  he  turn  his  face  unto  the  isles, 
and  shall  take  many  :  but  a  prince  for  his  own  behalf 
snail  cause  the  reproach  offered  by  him  to  cease  ;  with- 
out his  own  reproach  he  shall  cause  it  to  turn  upon  him. 

19. — Then  he  shall  turn  his  face  toward  the  fort  of  his  own 
land  :  but  he  shall  stumble  and  fall,  and  not  be  found. 

Having  triumphed  in  Asia,  and  passed  the 
Hellespont,  Antiochus  attacked  and  van- 
quished many  of  the  islands  of  the  Egean  sea, 
particularly  Eubcea  or  Negropont,  which  sub- 
mitted with  all  its  cities.  But  the  Romans 
never  suffered  any  one  to  enter  hostilely  any 
country  in  alliance  with  them,  with  impunity  ; 
and  accordingly  proclaimed  war  against  the 
intruder.  Antiochus  was  completely  conquer- 
ed and  driven  back  in  disgrace  "toward  the 
foot  of  his  own  land"  or  Antioch.  Soon  after 
he  "stumbled  and  fell ;"  for  he  was  killed  by 
the  inhabitants  of  Elymais,  who  were  enra- 
ged at  his  plundering  their  rich  temple  of 
Jupiter  Belus,  to  pay  the  tribute  which  had  been 
exacted  from  him  by  the  Romans. 

Verse  20. — Then  shall  stand  up  in  his  estate  a  raiser  of 
taxes  in  the  glory  of  the  kingdom  :  but  wit!. in  few  days 
he  shall  be  destroyed,  neither  in  auger,  nor  in  Latlle. 


230 


Seleucus  Philopater  "stood  up  in  his  estate" 
or  succeeded  to  his  throne,  who  was  all  his  life 
a  raiser  of  taxes,"  or  rigidly  taxed  his  people 
to  satisfy  the  Roman  demands ;  or,  as  in  the 
margin,  he  "caused  an  exactor  to  pass  over 
the  glory  of  his  kingdom,"  by  sending  his 
treasurer,  Heliodorus,  to  rifle  the  temple  of 
Jerusalem,  by  whose  treachery  he  was  at 
length  slain. 

Verse  21. — And  in  his  estate  shall  stand  up  a  vile  person, 
to  whom  they  shall  not  give  the  honor  of  the  kingdom  : 
but  he  shall  come  in  peaceably,  and  obtain  the  kingdom 
by  flatteries. 

22. — And  with  the  arms  of  a  flood  shall  they  be  overflown 
from  before  him,  and  shali  be  broken ;  yea,  also  the 
prince  of  the  covenant. 

23. — And  after  the  league  made  with  him  he  shall  work  de- 
ceitfully :  for  he  snail  come  up,  and  shall  become  strong 
with  a  small  people. 

24. — He  shall  enter  peaceably  even  upon  the  fattest  places 
of  the  province  :  and  he  shall  do  that  which  his  fathers* 
have  not  dono,  nor  his  fathers'  fathers  ;  he  shall  scatter 
among  them  the  prey,  and  spoil,  and  riches  ;  yea,  and  he 
shall  forecast  his  devices  against  the  strong  holds,  even  for 
a  time. 

25. — And  he  shall  stir  up  his  power  and  his  courage 
against  the  king  cf  the  south  with  a  great  army  ;  and  the 
king  of  the  south  shall  be  stirred  up  to  battle  with  a  very 
great  and  mighty  army  ;  but  he  shall  not  stand  ;  for 
they  shall  forecast  devices  against  him. 

26. — Yea,  they  that  feed  of  the  portion  of  his  meat  shall  des- 
troy  him,  and  his  army  shall  overflow  ;  and  many  shall 
fall  down  slain. 

27. — And  both  these  kings'  hearts  shall  be  to  do  mischief, 
and  they  shall  speak  lies  at  one  table ;  but  it  shall  not 
prosper  :  for  yet  the  end  shall  be  at  the  time  appointed. 

20 


231 


The  brother  and  successor  of  Philopater 
was  Antiochus   Epiphanes,  who   acquired  his 
station  by  artifice,  and  especially  by  flattering 
the  Romans  ;  and  was  so  "w'/e"  a  person,  that 
his  debaucheries  and  follies    induced  a  con- 
temporary historian  to  affix  the  name  of  Epi- 
manes  or  madman  upon  him,  instead   of  Epi- 
phanes the  illustrious.  He  was,  at  first,  very  suc- 
cessful, bearing  down  all  oppositions  and  ri- 
valries as  with  a  "flood  ;"  and  dispossessing 
Onias,  the  high  priest,  of  his  office,  the  prince 
of  God's  covenanted  people,   he  sold   to  his 
younger  brother  Jason ;  but  he  "worked  de- 
ceitfully,"   transferring    it    to    Menelaus   for 
another  sum  of  money.     Though  he  had,  at 
first,  only  a  few  followers  from  Home,  yet  his 
authority  was  soon  confirmed,  and  he  "became 
strong."     By  extreme  profusion  and  liberality 
in  the  distribution  of  wealth,  he  gained  great 
popularity  ;   and,  meditating  an   attack  upon 
Egypt,  he  traversed  the  plain  of  Palestine  and 
fortified  the  frontiers  of  Syria.    His  successes 
against  Egypt  and   the   provinces  surpassed 
those  of  his  predecessors.     He   entered  the 
kingdom   of  his  sister's  son,  Ptolemy  Philom- 
eter,  in  defiance  alike  of  justice  and  natural 
affection,  and  after  defeating  him  in  many  bat- 
tles, possessed    himself  of  nearly  the  entire 
country.     The  young  king  was  then  dethron- 
ed by  his  subjects,  who  substituted  his  brother 
Psychon ;  but  Antiochus  professed  to  espouse 


232 

the  cause  of  Philometer.  There  could,  how- 
ever,be  no  confidence  between  them,  that  they 
"spake  lies  at  one  table  ;"  but  it  did  not  "pros- 
per," for,  no  sooner  was  Antiochus  withdrawn, 
than  Philometer  united  with  his  brother  and 
was  again  proclaimed  king  at  Alexandria  ;  ap- 
pealing to  Rome  for  aid,  which  power  at  the 
"time  appointed"  put  an  end  to  the  usurpations 
of  Antiochus. 

Verse  28. — Then  shall  he  return  into  his  land  with  great 
riches  ;  and  his  heart  shall  be  against  the  holy  covenant ; 
and  he  shall  do  exploits,  and  return  to  his  own  land. 

After  he  had  returned  with  the  plundered 
treasures  of  Egypt,  a  false  report  was  circula- 
ted of  his  death,  which  the  Jews  almost  cele- 
brated as  a  victory.  This  exasperated  Anti- 
ochus, who  hastened  to  Judea,  took  Jerusa- 
lem, despoiled  the  temple  of  its  golden  vessels 
and  treasures,  slew  40,000,  and  sent  twice  that 
number  into  slavery.  He  then  returned  to 
the  land. 

Verse  29. — At  the  time  appointed  he  shall  return,  and  come 
toward  the  south  ;  but  it  shall  not  be  as  the  former,  or  as 
the  latter. 

30. — For  the  ships  of  Chittim  shall  come  against  him : 
therefore  he  shall  be  grieved,  and  return,  and  have  indig- 
nation against  the  holy  covenant :  so  shall  he  do ;  he  shall 
even  return,  and  have  intelligence  with  them  that  forsake 
the  holy  covenant. 

At  the  expiration  of  two  years  he  returned 
to  renew  his  attempts  against  Egypt,  but  "it 
was  not  as  the  former  or  the  latter."     At  first 


233 

h«  had  come  with  a  small  army  and  prevailed 
by  craft ;  next,  with  a  large  army  and  routed 
the  Egyptians,  and  endeavoured  to  retain  his 
power  by  making  Ptolemy  a  vassal  king  :  now, 
neither  fraud  nor  force  availed.  The  Roman 
senate  despatched  ambassadors  requiring  him 
to  lay  down  his  arms.  They  came  by  sea, 
probably  in  Grecian  ships  :  hence,  "the  ships  of 
Chittim"  are  said  to  come  against  him.  The 
countries  peopled  by  the  descendants  of  Chit- 
tim, the  son  of  Javan,  the  son  of  Japhet,  were 
probably  so  called,  and  the  reference  may  be 
to  the  islands  of  the  Mediterranean  and  the 
coasts  extending  to  Greece.  Not  daring  to 
encounter  the  Romans,  who  intimated  by  their 
ambassadors  a  determination  to  declare  war  if 
he  did  not  depart  from  Egypt,  he  was  compell- 
ed, however  reluctant  or  "grieved,"  to  retrace 
his  steps.  But  he  gave  vent  to  his  indignation 
on  the  Jews,  who  were  in  "holy  covenant" 
with  God  ;  and,  in  league  with  Mcnelaus  and 
other  apostate  Jews,  abrogated  the  worship  of 
God  in  the  temple  of  Jerusalem,  and  even  con- 
secrated the  temple  itself  to  Jupiter  Olympius. 
"There  is  not,"  says  bishop  Newton,  "so  com- 
plete and  regular  a  series  of  these  kings,  there 
is  not  so  concise  and  comprehensive  an  account 
of  their  affairs,  to  be  found  in  any  author  of 
those  times.  The  prophecy  is  really  more 
perfect  than  any  history :  no  one  historian  hath 
related  so  many  circumstances  and  in  such  ex- 
act order,  as  the  prophet  hath  foretold  them." 


LECTURE   XVII. 


DANIEL  XL  31—45 ;    CHAPTER  XII.  1—4. 


Verse  31. — And  arms  shall  stand  on  his  part,  and  they 
shall  pollute  the  sanctuary  of  strength,  and  shall  take 
away  the  daily  sacrifice,  and  they  shall  place  the  abomi- 
nation that  maketh  desolate. 

32. — And  such  as  do  wickedly  against  the  covenant  a  11 
he  corrupt  by  flatteries  ;  but  the  people  that  do  know 
their  God  shall  be  strong,  and  do  exploits. 

33. — And  they  that  understand  among  the  people  shall 
instruct  many  :  yet  they  shall  fall  by  the  sword,  and  by 
flame,  by  captivity,  and  by  spoil,  many  days. 

34. — Now  when  they  shall  fall,  they  shall  be  holpen  with  a 
little  help  :  but  many  shall  cleave  to  them  with  flatteries. 

35. — And  some  of  them  of  understanding  shall  fall,  to  try 
them,  and  to  purge,  and  to  make  them  white,  even  to  the 
time  of  the  end  :  because  it  is  yet  for  a  time  appointed. 

At  this  point  of  the  prophecy  there  appears 
to  be  a  sudden  transition  to  another  power 
and  to  other  scenes  than  those  which  have 
been  previously  introduced.  The  question 
therefore  arises,  in  what  occurrences  shall  we 
find  the  accomplishment  of  this  record  ?  The 
term  "arms"   may  be   rendered  mighty  forces 

20* 


235 


or  powers.     "Standing  up,"  is  the  phrase  be- 
fore employed  to  denote  the  rise  of  the  Mace- 
donian and  other  empires  or  potentates.  These 
arms  or  powers  are  considered  to  refer  to  the 
military  dominion  which  spread  on  the  side  of 
Greece,  for  Paulus  iEmilius  subdued  Mace- 
donia, and  the  remaining  states  came  under 
the  yoke  of  Rome  in  the  reign  of  Epiphanes. 
The   narration  having  specified  the  proceed- 
ings of  those  kingdoms  which  alternately  pos- 
sessed themselves  of  Judca,  the  angel,  it  is  be- 
lieved, now  informs  Daniel  of  what  should  be* 
fall  the  Jews  on  the  dissolution  of  their  state 
by  the  Romans.     They  "polluted  the  sanctu- 
ary, took  away  the  daily  sacrifice,  and  placed 
the  abomination  that  makcth  desolate,"  when 
their  idolatrous  eagles   were  planted  in  Jeru- 
salem, and  Pompey  entered  the  holy  of  holies. 
Many  Jews  and  Christians  apostatised  to  pa- 
gan idolatry,  being  "corrupted  by  flatteries" ; 
while  others  who  maintained   the  faith  pure 
and  inviolate  "did   exploits"  in  the  exhibition 
of  the  martyr's  heroism,  and  "instructed  many," 
by  an  indefatigable  and  persevering  effort  in 
the  propagation  of  the  doctrines  of  Christian- 
ity.    During  the  successive  reigns  of  the  per- 
secuting emperors  they  suffered  incredible  tor- 
tures, and  "fell  by   the  sword,  and  by  flame, 
and  by  captivity,  and  by  spoil."     They  were, 
however,    "holpen   with   a  little   help."     The 
edicts  of  Diocletian  seemed  to  be  nearly  fatal 


236 

to  the  Christian  cause  ;  but  in  the  year  of 
Christ,  306,  Constantine  the  Great  was  eleva- 
ted to  the  Roman  throne,  which  produced  a 
period  of  external  prosperity  and  peace  to  the 
church.  But  the  spirit  of  persecution  soon 
revived,  Christians  themselves  became  miser- 
ably disunited,  and  the  character  of  the  church 
of  Christ  awfully  corrupted.  An  unholy  hier- 
archy gradually  rose  to  distinction  and  domin- 
ion, and  "men  of  understanding,"  or  those 
who  obeyed  the  dictates  of  conscience  com- 
bining with  sober  inquiry  into  the  truth, — in 
fact,  multitudes  of  the  faithful  followers  of  the 
Saviour,  became  the  victims  of  papal  intoler- 
ance : — a  trying,  indeed,  but  still  a  whitening 
or  purifying  process.  The  "time  of  the  end" 
and  the  "time  appointed"  may  signify  gener- 
ally the  period  of  the  termination  of  the  trou- 
bles of  God's  people,  or  more  precisely  the 
close  of  the  prophetic  vision  at  the  downfall 
of  all  anti-christian  powers. 

Verse  36. — And  the  king  shall  do  according  to  his  will; 
and  he  shall  exalt  himself,  and  magnify  himself  above 
every  go  J,  and  shall  speak  marvellous  things  against  the 
God  <»f  gods,  and  shall  prosper  till  the  indignation  be  ac- 
complished :   for  that  that  is  determined  shall  be  done. 

By  the  name  "king,"  Mede,  and  others  after 
him,  under^fnnd  tl:e  Roman  state  or  power, 
under  whatever  kind  of  government :  but  it  is 
more  especially  referred  to  Rome  papal,  of 
which  power  the  description  is  deemed  pecu- 


237 

liarly  graphic.  His  despotism,  blasphemy, 
and  self-exaltation,  are  clearly  marked  :  and 
he  was  to  "prosper  till  the  indignation  be  ac- 
complished," or  the  time,  times,  and  a  half, 
the  1260  years,  when  the  "wonders,"  as  after- 
wards named,  shall  end.  Compare  2  Thess. 
ii.  4;  Rev.  xiii.  11,  12;  Rev.  xviii.  3, 15,  18. 
Hence  the  prediction  proceeds  : — 

Verse  37. — Neither  shall  he  regard  the  God  of  his  fathers, 
nor  the  desire  of  women,  nor  regard  any  god:  for  he 
shall  magnify  himself  above  all. 

38. — But  in  his  estate  shall  he  honor  the  God  of  forces  :  and 
a  god  whom  his  fathers  knew  not  shall  he  honor   with 

|  gold,  and  silver,  and  with  precious  stones,  and  pleasant 
things. 

39. — Thus  shall  he  do  in  ihe  most  strong  holds  with  astrange 
god,  whom  he  shall  nckno.vledge  and  increase  with  glory  : 
and  he  shall  cause  them  to  rule  over  many,  and  shall  di- 
vide the  land  for  gain. 

His  disregarding  the  God  of  his  fathers 
may  apply  to  the  contempt  of  the  true  religion 
of  the  apostles,  from  whom  the  papacy  pre- 
tended its  origin,  and  to  the  general  corruption 
of  Christian  worship.  The  "desire  of  women" 
points  out  the  interdiction  of  marriage,  for 
which  the  Roman  See  is  so  notorious,  and 
which  has  been  productive  of  innumerable 
evils.  The  term  rendered  "god  of  forces"  is 
Malmzzim,  literally  protectors  or  defenders, 
meaning  the  rbjects  of  worship,  or  tutelary 
saints  and  angel?  adored  in  catholic  churches. 
These  have  been  honoured  with  costly  shrines 


238 

and  images.  In  the  year  787,  image  worship 
was  fully  ratified  by  the  seventh  general 
council,  or  the  second  at  Nice.  "It  is  a  thing 
not  to  be  passed  by  without  admiration,  that 
the  fathers  and  others,  even  at  the  beginning 
of  saint-worship,  by  I  know  not  what  fatal  in- 
stinct, used  to  call  saints  and  their  relics  tow- 
ers, walls,  bulwarks,  fortresses,  i.  e.  Mahuzzim, 
in  the  prime  and  original  signification." — 
Mede.  In  the  dark  times  of  a  dominant  pope- 
ry, every  country  had  its  tutelar  saint,  and  in 
the  name  of  these  saints  the  popes  and  the 
priesthood  "ruled  over  many"  with  a  power 
the  most  extensive  and  despotic.  The  popish 
priesthood  "divided  the  land  for  gain."  New- 
ton remarks  "that  the  principal  teachers  and 
propagators  of  the  worship  of  Mahuzzim,  the 
bishops,  and  priests,  and  monks,  and  religious 
orders,  have  been  honoured  and  reverenced, 
and  almost  adored  in  former  ages ;  that  their 
authority  and  jurisdiction  have  extended  over 
the  purses  and  consciences  of  men  ;  that  they 
have  been  enriched  with  noble  buildings  and 
large  endowments,  and  have  had  the  choice 
of  the  lands  appropriated  for  church  lands, 
are  points  of  such  notoriety  that  they  require 
no  proof,  as  they  will  admit  of  no  denial." 

Verse  40. — And  at  the  time  of  the  end  shall  the  king  of  the 
south  push  at  him  :  and  the  king  of  the  north  shall  come 
against  him  like  a  whirlwind,  with  chariots,  and  with  horse- 
men,  and  with  many  ships;  and  he  shall  enter  into  the 
countries,  and  shall  overflow  and  pass  over. 


239 


41. —  He  shall  enter  also  into  the  glorious  land,  and  ma- 
ny countries  shall  be  overthrown  :  but  these  shall  es- 
cape out  of  his  hand,  even  Edom,  and  Moab,  and  the  chie. 
of  the  children  of  Ammon. 

42. — He  shall  stretch  forth  his  hand  also  upon  the  countries  : 
and  the  land  of  Egypt  shall  not  escape. 

43. — But  he  shall  have  power  over  the  treasures  of  gold  and 
silver,  and  over  all  the  precious  things  of  Egypt :  and 
the  Libyans  and  the  Ethiopians  shall  be  at  his  steps. 

It  has  been  remarked  that  it  is  not  the  end 
of  the  time,  but  the  time  of  the  end  which  is 
here  mentioned,  that  is,  it  is  at  the  end  of  this 
vision  when  the  events  in  question  were  to 
occur.  The  time  of  the  end  denotes  the  du- 
ration of  the  time  from  the  rise  to  the  extinc- 
tion of  the  power.  The  sovereignties  of 
Egypt  and  Syria,  before  called  the  king  of  the 
south  and  the  king  of  the  north,  disappeared 
when  they  were  absorbed  in  the  Roman  em- 
pire ;  and  the  new  powers,  or  the  Saracen 
and  Turkish  empires  that  succeeded,  are  now 
brought  into  view,  iiut  let  it  be  observed, 
that  the  Saracens  became  masters  of  Egypt, 
the  original  territory  of  the  king  of  the  south, 
and  the  Turks  possessed  Syria  or  the  kingdom 
of  the  north,  and  still  retain  it. 

"  The  king  of  the  south  shall  push  at  him" : 
the  power  of  Rome  was  overthrown  in  the  east 
by  the  Saracens.  This  was  the  first  woe  of 
the  Revelation,  which  was  to  pass  away  after 
300  years.  The  Turks  then  came,  a  whirl- 
wind of  northern  barbarians,  and  achieved  a 


240 


lasting  conquest  in  a  day,  of  the  Asiatic  pro- 
vinces of  the  Roman  empire.  The  line  of 
march  was  along  the  north  of  Palestine,  and 
the  Turkish  monarch  entered  only  to  pass 
through  and  overflow.  "  He  entered  into  the 
glorious  land,"  for  as  Gibbon  has  stated  it, 
"  the  most  interesting  conquests  of  the  Selju- 
kian  Turks,  was  that  of  Jerusalem,  which  soon 
became  the  theatre  of  nations."  But"  Edom, 
and  Moab,  and  the  chief  of  the  children  of 
Ammon  escaped  out  of  his  hand."  Even 
when  all  the  regions  round  owned  the  Turkish 
sway,  these  retained  their  detached  and  sepa- 
rate character,  and  even  received  tribute  from 
the  pilgrims  as  they  passed  to  the  shrines  of 
Mecca  and  Medina.  Thus  have  they  escaped 
and  maintained  their  independence  of  the 
Porte.  A  race  of  monarchs  arose  "to  stretch 
out  their  hand  upon  the  countries ;  Othman, 
Amurath,  Bajazet,  Mohammed,  conquered  na- 
tion after  nation,  and  finally  fixed  the  seat  of 
their  empire  in  Constantinople.  The  land  of 
Egypt  "did  not  escape."  It  was  indeed  the 
last  to  yield ;  but  though  its  forces  had  van- 
quished both  Christians  and  Turks,  it  was  at 
length  subdued  by  Selim  1.,  in  1517,  and  came 
into  possession  of  the  Ottomans.  The  tribu- 
taries or  confederates  of  the  Egyptian  sultans, 
the  inhabitants  of  the  more  southern  and  wes- 
tern parts  of  Africa,  sent  their  ambassadors 
with  presents  to  Selim  ;  and  thus  the  "Libyans 
and  Ethiopians  were  at  his  steps." 


241 


Verse  44. — But  tidings  out  of  the  east  and  out  of  the  north 
shall  trouble  him  :  therefore  he  shall  go  forth  with  great 
fury  to  destroy,  and  utterly  to  make  away  many. 

45. — And  he  shall  plant  the  tabernacles  of  his  palaces  be- 
tween the  seas  in  the  glorious  holy  mountain ;  yet  he 
shall  come  to  his  end,  and  none  shall  help  him. 

These  predictions,  it  is  generally  agreed, 
relate  to  events  still  future.  If  the  interpre- 
tation of  the  preceding  verses  be  correct,  they 
must  belong  to  the  Turkish  empire,  and  to  the 
ultimate  condition  of  the  Jews.  It  seems  to 
be  intimated  that  the  Turk  will  plant  his  tab- 
ernacles, or  fix  his  encampments  in  the  Holy 
Land,  "  between  the  seas,"  that  is,  the  seas 
near  Jerusalem,  or  the  Dead  Sea  and  the  Medi- 
terranean ;  and  that  there,  having  enjoyed  a 
temporary  triumph,  he  will  experience  a  signal 
and  fatal  overthrow.  Whether  the  Russian 
and  Persian  powers  are  destined  to  inflict  this 
providential  visitation,  as  many  have  supposed, 
must  be  left  to  the  disclosures  of  futurity ; 
certain  it  is,  every  other  anti-christian  power 
must  ultimately  fall  ;  and,  if  we  may  judge 
from  the  signs  of  the  times,  at  no  distant  pe- 
riod. 


jii      si 


242  ^ 

CHAPTER  XII.  1—4.  * 

Verse  1. — And  at  that  time  shall  Michael  stand  up,  the  great 
prince  which  standeth  for  the  children  of  thy  people  :  and 
there  shall  be  a  time  of  trouble,  such  as  never  was  since 
there  was  a  nation  even  to  (hat  same  time  :  and  at  that 
time  thy  people  shall  be  delivered,  every  one  that  shall 
be  found  written  in  the  book. 

2. — Aud  many  of  them  that  sleep  in  the  dust  of  the  earth 
shall  awake,  some  to  everlasting  life,  and  some  to  shame 
and  everlasting  contempt. 

3. — And  they  that  be  wise  shall  shine  as  the  brightness  of 
the  firmament;  and  they  that  turn  many  to  righteousness 
as  the  stars  for  ever  and  ever. 

4. — But  thou,  O  Daniel,  shut  up  the  words,  and  seal  the 
book,  even  to  the  time  of  the  end  :  many  shall  run  to  and 
fro,  and  knowledge  shall  be  increased. 

When  the  great  event,  immediately  before 
referred  to,  shall  have  occurred,  Michael  the 
prince,  who  has  already  been  introduced  in  so 
important  a  relation  to  the  Jewish  affairs,  will 
vindicate  the  cause  of  that  people ;  and  while 
their  enemies  and  the  enemies  of  true  religion 
shall  suffer  a  final  destruction,  so  disastrous 
in  its  character  and  circumstances  as  to  sur- 
pass all  other  recorded  instances  of  national 
calamity,  the  Jews  who  are  mercifully  "  writ- 
ten in  the  book  of  divine  remembrance  will 
be  "  delivered,"  or  emancipated  from  their 
long  thraldom  and  oppression.  After  this 
"many"  or  the  multitudes  of  mankind  that  are 
dead  shall  awake  to  receive  their  respective 
sentences  in  judgement  as  righteous  or  wick- 
ed, and  to  be  assigned  their  respective  inherit- 

21 


243 


ances  of  joy  or  sorrow  for  ever.  Glorious 
will  be  the  destiny  of  "  the  wise,"  or  all  real 
believers  ;  and  they  especially  will  be  distin- 
guished, who  by  their  faithful  ministrations 
have  been  instrumental  in  diffusing  the  gospel, 
and  saving  souls  from  death.  Amidst  the 
"brightness"  and  the  glory  that  all  the  redeem- 
ed universe  will  participate,  it  shall  be  theirs 
to  shine  "as  the  stars,"  with  a  distinct  and  re- 
splendent glory,  "high  in  salvation  and  the 
climes  of  bliss."  Upon  this  intimation,  Daniel 
was  directed  to  shut  up  and  seal  the  book  to 
the  time  of  the  end  ;  implying  that  these  last 
events  will  only  be  unravelled,  in  their  full 
glory  and  meaning,  as  the  time  for  their  ac- 
complishment approaches,  when  great  inquiry 
should  be  excited  and  increasing  knowledge 
acquired,  as  they  will  break  one  after  another 
in  rapid  and  splendid  succession  upon  the  view 
of  the  church. 

These  opening  verses  of  the  twelfth  chap- 
ter appear  to  have  a  very  clear  and  pointed 
reference,  though  more  briefly  narrated,  to  the 
series  of  events  recorded  in  the  nineteenth  and 
twentieth  chapters  of  the  Revelations.  The 
standing  up  of  Michael  for  Daniel's  people, 
corresponds  with  the  going  forth  of  him  who 
is  called  "faithful  and  true,"  upon  the  white 
horse.  The  trouble  here  predicted,  agrees 
with  the  mighty  overthrow  of  anti-christian 
powers,  who  are  to  be  cast  into  the  "lake 


244 

burning  with  brimstone,"  as  there  represented. 
The  deliverance  of  the  people  written  in  the 
book,  relates  to  the  first  resurrection  or  pre- 
valence of  emancipated  religion,  when  the 
dragon  is  bound  and  cast  into  the  bottomless 
pit ;  and  the  awaking  of  those  who  are  in  the 
dust  to  life,  or  shame  and  contempt,  is  more 
elaborately  and  solemnly  represented  in  the 
awful  description  at  the  conclusion  of  the 
apocalyptic  vision  of  the  last  judgment. — 
"And  I  saw  a  great  white  throne,  and  him  that 
sat  on  it,  from  whose  face  the  earth  and  the 
heaven  fled  away ;  and  there  was  found  no 
place  for  them.  And  I  saw  the  dead,  small 
and  great,  stand  before  God ;  and  the  books 
were  opened  :  and  another  book  was  opened, 
which  is  the  book  of  life  ;  and  the  dead  were 
judged  out  of  those  things  which  were  written 
in  the  books,  according  to  their  works.  And 
the  sea  gave  up  the  dead  which  were  in  it ;  and 
death  and  hell  delivered  up  the  dead  which 
were  in  them  :  and  they  were  judged  every 
man  according  to  their  works.  And  death 
and  hell  were  cast  into  the  lake  of  fire.  This 
is  the  second  death.  And  whosoever  was  not 
found  written  in  the  book  of  life  was  cast  into 
the  lake  of  fire." 


LECTURE  XVIIL 


DANIEL  XII.     5—13. 


Verse  5. — Then  I  Daniel  looked,  and  behold,  there  stood 
other  two,  the  one  on  this  side  of  the  bank  of  the  river, 
and  the  other  on  that  side  of  the  bank  of  the  river. 

6. — And  one  said  to  the  man  clothed  in  linen,  which  was 
upon  the  waters  of  the  river,  How  long  shall  it  be  to  the 
end  of  these  wonders? 

The  vision  being  still  further  prolonged,  the 
prophet  saw  two  other  angels,  one  on  each 
bank  of  the  Tigris,  and  heard  them  conversing 
upon  the  great  events  which  were  the  subject 
of  the  preceding  revelations.  Although  this 
may  be  regarded,  as  we  have  intimated,  as  a 
vision,  yet  it  suggests  that  there  is  at  least,  no 
incongruity  in  the  supposition  that  the  inhab- 
itants of  the  invisible  world  are  not  only  enga- 
ged in  acta  of  praise  and  worship,  but  devote 
much  of  their  happy  existence  to  research  and 
mutual  intercourse.  We  have  New  Testament 
authority  for  asserting  that "  the  angels  desire 


246 

to  look  into"  the  mysteries  of  redeeming  love  ; 
and  this  book,  as  well  as  many  other  parts  of 
the  volume  of  inspiration,  represents  them  as 
being  considerably  interested,  and,  in  some  re- 
spects, associated  with  those  providential  dis- 
pensations which  concern  the  church  on  earth. 
Can  we  imagine,  indeed,  that  intelligent  and 
immortal  beings,  possessed  both  of  capacity 
and  opportunity  to  explore  the  operations  of 
an  infinite  wisdom,  should  be  otherwise  than 
possessed  of  a  spirit  of  inquiry  ;  and  can  we 
question  that  the  exercise  of  similar,  how- 
ever inferior,  powers  of  mind,  in  investigations 
prompted  by  an  intelligent  curiosity,  in  the 
interchanges  of  sentiment  and  the  recipro- 
cations of  a  hallowed  friendship,  will  consti- 
tute a  portion  of  our  future  felicity,  as  well  as 
theirs,  in  the  celestial  state  ? 

The  question  proposed  to  the  man  who  was 
seen  clothed  in  linen  was  one  of  the  greatest 
interest. — "How  long  shall  it  be  to  the  end 
of  these  wonders?"  Perhaps,  however,  it  was 
put  chiefly  for  the  sake  of  Daniel,  who  natur- 
ally felt  extreme  solicitude  on  the  subject,  and 
was  the  destined  medium  of  prophetic  commu- 
nication to  future  times.  Every  thing,  indeed, 
was  wonderful  in  these  revelations  ;  the  events 
themselves  and  the  manner  of  their  accom- 
plishment :  nor  is  it,  perhaps  improbable  that 
new  scenes  of  wonder,  even  to  the  highest  or- 
der of  beings,  will  continue,  when  time  shall 

21* 


247 

be  no  more,  to  unfold  themselves  in  an  ever- 
lasting series  in  the  world  to  come. 

Verse  7. — And  I  heard  the  man  clothed  in  linen,  which  was 
upon  the  waters  of  the  river,  when  he  held  up  his  right 
hand  and  his  left  hand  unto  heaven,  and  swear  by  him  that 
liveth  for  ever  that  it  shall  be  for  a  time,  limes,  and  an  half ; 
and  when  he  shall  have  accomplished  to  scatter  the  power 
of  the  holy  people,  all  these  thijigs  shall  be  finished. 

The  lifting  up  of  the  hand  towards  heaven 
was  the  ancient  mode  of  indicating  the  greater 
truth  and  solemnity  of  an  affirmation  "Abram 
said  to  the  king  of  Sodom,  I  have  lift  up  mine 
hand  unto  the  Lord,  the  most  high  God,  the 
possessor  of  heaven  and  earth,"  Gen.  xiv.  22. 
From  the  similarity  oTthe  description  contain- 
ed in  the  tenth  chapter  of  the  Revelations, 
many  expositors  have  adopted  the  conclusion 
that  the  man  clothed  in  the  priestly  garment 
and  uttering  these  words  was  the  Son  of  God 
himself.  "And  the  angel  which  I  saw  stand 
upon  the  sea  and  upon  the  earth  lifted  up  his 
hand  to  heaven,  and  sware  by  him  that  liveth 
for  ever  and  ever,  who  created  heaven,  and 
the  things  that  therein  are,  and  the  earth  and 
the  things  that  therein  are,  and  the  sea,  and  the 
things  which  are  therein,  that  there  should  be 
time  no  longer." 

The  date  given  in  this  passage  has  been 
already  explained  (chap.  vii.  25,)  as  expressing 
1260  years.  These  great  transactions  are  to 
be  finished  after  this  period,  when  "he  shall 
have  accomplished  to  scatter  the  power  of  the 


248 

holy  people,"  or  rather,  "when  he  shall  have 
accomplished  the  scattering,"  that  is,  when  the 
dispersion  of  the  Jews  shall  terminate.  This 
period  is  evidently  the  same  with  that  which 
in  the  Revelations  (x.  7.)  is  denominated  "the 
finishing  of  the  mystery  of  God." 

Verse  8. — And  I  heard,  but  I  understood  not :  then  said  I, 
O  my  Lord,  what  shall  be  the  end  of  these  things  ? 

9. — And  he  said,  Go  thy  way,  Daniel :  for  the  words  are 
closed  up  and  sealed  till  the  time  of  the  end. 

10.— Many  shall  be  purified,  and  made  white,  and  tried  ; 
but  the  wicked  shall  do  wickedly  ;  and  none  of  the  wicked 
shall  understand  ;  but  the  wise  shall  understand. 

The  prophet  is  anxious  for  further  informa- 
tion respecting  the  closing  period  of  time. — 
"  What  shall  be  the  end  of  these  things  ?" 
What  is  to  occur  after  the  expiration  of  the 
J  260  years  and  the  restoration  of  the  Jews  ? 
An  intimation  had  been  given  respecting  the 
resurrection,  and  Daniel  became  solicitous  of 
more  minute  information.  The  angel  checks 
this  curiosity  before  giving  even  a  very  gen- 
eral answer,  assuring  him  that  future  events 
would  not  be  fully  understood  till  the  period 
of  their  actual  occurrence.  There  is  a  point, 
then,  to  which  we  may  legitimately  pursue  our 
inquiries,  but  where  it  becomes  us  to  pause. — 
Prophecy  is  intended  to  guide  us  along  the 
bright  outline  of  the  future,  but  not  to  make  us 
historians  by  anticipation  ;  to  impart  so  much 
as  may  serve  for  the  needful  instruction  and 


249 


encouragement  of  the  people  of  God  amidst 
the  tribulations  of  those  latter  days  which  will 
precede  the  ultimate  triumphs  and  glory  of  the 
church*  but  not  to  acquaint  them  with  the 
secret  intentions  of  God  with  regard  to  the 
minuter  character  of  those  events  which  are 
written  in  the  book  of  his  decrees.  To  steer 
between  the  Scylla  and  Charybdis  of  a  des- 
ponding and  neglectful  indifference  to  pro- 
phecy and  a  dogmatic  interpretation,  is  an 
important  attainment,  and  is  precisely  that 
course  which  tends  to  tranquillize  the  spirit 
amidst  surprising  changes,  and  sustain  it  by 
pleasing  hopes. 

The  angel  in  the  tenth  verse  represents,  in 
general,  that  the  people  of  God  will  be  bene- 
fitted by  the  tribulations  of  those  last  times 
in  which  they  will  be  called  to  participate  ; 
but  as  in  previous  periods,  so  then,  this  dis- 
cipline will  fail  of  any  great  purpose  in  the 
case  of  the  wicked.  Their  foolish  hearts  will 
be  darkened  ;  they  will  not  study  and  will  not 
understand  the  wonderful  movements  of  pro- 
vidence ;  while  the  wise,  the  inquiring,  hum- 
ble, and  expectant  servants  of  Christ,  will  per- 
ceive that  the  truth  of  inspiration,  the  glory  of 
the  Saviour,  and  their  personal  salvation,  were 
all  involved  in  the  development  and  termina- 
tion of  these  splendid  mysteries  of  providence 
and  grace. 

There  are  three  remarkable  points  of  con- 
trast exhibited  in  this  passage. 


250 

1 .  A  contrast  of  character.  The  term  "wise" 
describes  the  righteous,  who  possess  that  reli- 
gion which  is  emphatically  "wisdom  from 
above" ;  the  epithet  "wicked"  expresses  both 
blindness  of  mind  and  depravity  of  heart. 

2.  A  contrast  of  moral  progress.  The  wise 
are  "purified  and  made  white"  by  their  trials ; 
the  wicked  continue  to  "  do  wickedly."  The 
same  discipline,  the  very  same  dispensations, 
produce  opposite  effects  ;  and  the  determina- 
tion of  their  career  respectively  will  exhibit  a 
remarkable  and  eternal  contrast. 

3.  A  contrast  of  mental  and  spiritual  percep- 
tion. It  is  affirmed  that  "none  of  the  wicked 
shall  understand,  but  the  wise  shall  under- 
stand." Wickedness  contracts  the  mind,  de- 
bases the  understanding,  and  renders  man  so 
selfish  and  carnal,  that  he  becomes  incapaci- 
tated for  taking  any  comprehensive  view  of  the 
divine  administration,  and  indisposed  to  these 
sacred  inquiries.  One  important  point,  espe- 
cially, which  the  one,  through  the  teachings 
of  that  Spirit,  who  is  humbly  but  incessantly 
sought  by  Christians,  does  understand,  and 
which  the  other,  through  wilful  blindness  and 
perverseness  of  heart,  does  not  understand,  is 
the  connexion  of  the  operations  of  providence  in 
the  general  affairs  of  the  world,  with  the  estab- 
lishment, extension,  and  ultimate  triumph  of  the 
cause  of  our  Lord  Jesus  Christ. 


251 


Verse  11. —And  from  the  time  that  the  daily  sacrifice  shall 
be  taken  away,  and  the  abomination  that  maketh  desolate 
set  up,  there  shall  he  a  thousand  two  hundred  and 
ninety  days. 

Verse  12.— Blessed  is  he  that  waiteth,  and  cometh  to  the 
thousand  three  hundred  and  five  and  thirty  days. 

The  expressions  respecting  the  removal  of 
the  daily  sacrifice  and  the  setting  up  of  the 
abomination  that  maketh  desolate,  appear,  by 
a  comparison  of  passages  in  Daniel  and  in  the 
New  Testament,  to  be  applied  to  different 
events  ;  at  one  time  referring  to  the  period  of 
the  destruction  of  Jerusalem,  at  another  to  the 
establishment  of  Mohammedanism,  and  at  an- 
other to  the  rise  of  Popery.  To  one  or  other 
of  the  two  latter,  which  is  nearly  the  same 
period,  we  have  seen  reason,  already  to  apply 
them.  A  further  period  of  thirty  days  or  years 
is  here  added,  marking,  perhaps,  the  season 
during  which  the  predicted  overthrow  of  the 
anii-christian  powers  shall  be  accomplished, 
or  as  some  suppose,  the  restoration  of  the 
Jews.  We  presume  not  to  decipher  the  par- 
ticular events  of  the  third  era  of  forty-five  ad- 
ditional years,  producing  a  period  of  1335, 
the  close  of  the  prophetic  revelations.  As  he 
is  pronounced  "blessed"  who  attains  that  age, 
we  must  conclude  that  it  will  be  the  last  and 
most  glorious  manifestations  of  God  to  man- 
kind. 

Verse  13. — But  go  thou  thy  way  till  the  end  le  :  for  thou 
shalt  rest,  and  stand  in  thy  lot  at  the  end  of  the  days. 


252 


In  the  preceding  chapter  we  have  "the  time 
of  the  end,"  and  "the  time  appointed,"  and 
here  "the  end,"  and  "the  end  of  the  days." — 
The  former  phrases,  as  it  has  been  stated, 
refer  to  the  period  of  the  destruction  of  the 
anti-christian  powers  :  "the  end"  seems  des- 
criptive of  the  close  of  time,  to  which  "the 
end  of  the  days"  is  also  equivalent,  signify- 
ing the  period,  whatever  it  may  be,  after  the 
1335  years  or  volume  of  prophetic  revelation 
shall  have  terminated  in  one  of  glory.  The 
promise  here  recorded,  unquestionably  gives 
this  aged  and  honoured  servant  of  God,  an 
assurance  of  his  personal  salvation,  when  the 
affairs  of  this  world  shall  be  consummated  and 
merged  in  a  blissful  eternity.  "  Thy  lot," 
therefore,  is  to  be  considered  as  descriptive  of 
his  future  and  heavenly  inheritance  of  bless- 
edness ;  for,  though  it  be  a  term  evidently  bor- 
rowed from  the  ancient  division  of  Canaan 
among  the  tribes  of  Israel,  it  would  appear  to 
be  too  restricted  an  interpretation  of  the  pro- 
mise to  limit  it  to  the  possession  of  a  portion 
of  land  on  earth ;  it  seems  rather  to  be  a 
typical  view  of  the  incorruptible  and  immortal 
inheritance  of  heaven.  In  this  sentiment  I 
feel  the  more  fully  confirmed  by  the  language 
of  Job  (xiv.  12.)  "Man  lieth  down,  and  riseth 
not ;  till  the  heavens  be  no  more,  they  shall  not 
awake";  which  remarkably  agrees  with  the 
representation  of  the  last  judgment  as  intro- 


253 

ductory  to  the  final  state  in  the  Revelations 
(xx.  11).  "And  I  saw  a  great  white  throne 
and  him  that  sat  on  it,  from  whose  face  the 
earth  and  the  heavenjledaway"  Surely,  if  we 
consider,  what  the  lot  of  every  faithful  servant 
of  Christ  must  ultimately  be,  emancipated  for- 
ever from  the  bondage  of  corruption,  exempt- 
ed from  the  tribulations  of  time,  and  elevated 
to  the  glorious  intensity  of  the  divine  presence, 
each  believer  must  feel  prompted  to  exclaim, 
"Let  me  die  the  death  of  the  righteous,  and 
let  my  last  end  be  like  his !" 


H.  R.  Piercy,  Printer,  7  Theatre  Alley. 


b    c-  i it   i  C. 


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